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Full text of "Sunan Ibn Majah 5 Vol. Set"

*<JJ English y 
W Translation of v 

Sunan | 
Ibn Majah 

Compiled by: 

Imam Muhammad Bin Yazeed 

Ibn Majah Al-Qazwini 



olume-2 



Ahadith edited & referenced by: 
Hafiz Abu Tahir Zubair 'AH Za'i 

Translated by: 
Nasiruddin al-Khattab (Canada) 

Final review by: 
{\V Abu Khaliyl (USA) Jr. 





English Translation of 

unan Ibn Majah 

y? 
Volume 2 

Compiled by: 

Imam Muhammad Bin Yazeed 
Ibn Majah Al-Qazwiui 

Ahddith edited, researched and referenced by: 
Hafiz Abu Tahir Zubair 'AU Za'i 

Translated by: 
Nasiruddin al-Khattab (Canada) 

Edited by: 
Huda Khattab (Canada) 

Final review by: 
Abu Khaliyl (USA) 




DARUSSALAM 

GLOBAL LEADER IN ISLAMIC BOOKS 

Riyadh » Jeddah • Al-Khobar »Sharjah 
Lahore • London • Houston • New York 




<?s^ 



In the 'Name of Allah, 
the Most Gracious, the Most Merciful 



Kalamullah.Com 



© Maktaba Dar-us-Saiam, 2007 " 

King Fahd National Library Catalog-in-Pubiication Data 

Imam hafiz abu abduliah 

Sunan ibn majah, imam hafiz abu abdullah,Riyadh-2007 
5v. 544 p, 14x21 cm 

ISBN: 9960-9881-3-9 (set) 9960-9919-5^ 
1-AI-hadith-commentaries 2- A!-hadith 3-Titte 
237.7dc 1428/1078 

Legal Deposit no.1428/1078 

ISBN: 9960-9881-3-9 (set) 

9960-9919-5-4 (voi.2) J 



Contents 



5. The Chapter Of Establishing The Prayer And The Sunnah Regarding Them 



Chapter 1 . 
Chapter 2. 
Chapter 3. 
Chapter 4. 
Chapter 5. 
Chapter 6. 
Chapter 7 . 
Chapter 8. 
Chapter 9. 
Chapter 10. 
Chapter 11 . 
Chapter 12 . 
Chapter 13 . 
Chapter 14 . 
Chapter 15 . 

Chapter 16 . 
Chapter 17. 
Chapter 18. 
Chapter 19. 
Chapter 20. 
Chapter 21 . 
Chapter 22 . 
Chapter 23 . 
Chapter 24. 
Chapter 25. 
Chapter 26 . 

Chapter 27. 
Chapter 28 . 
Chapter 29. 
Chapter 30. 
Chapter 31. 



The Opening of the Prayer 17 

Seeking refuge during the Prayer 19 

Placing the right hand on the left during Prayer 20 

Starting the recitation 22 

Recitation in the Fajr Prayer 24 

The recitation in the Fajr Prayer on Fridays 26 

The recitation for the Zuhr and the 'Asr ..-. 28 

Occasionally reciting a Verse aloud for Zuhr and 'Asr Prayers 30 

The recitation for the Maghrib Prayer .. , 31 

The recitation for the 'Isha' Prayer 32 

Reciting behind the Imam .., - 34 

The two pauses of the Imam... 37 

When the Imam is reciting then listen attentively 38 

Saying Amin aloud .;.,.- -- 41 

Raising the hands when bowing and when raising the head 

from bowing 44 

The bowing in Prayer 49 

Putting the hands on the knees , 51 

What to say when raising the head from bowing 52 

Prostration ■ 55 

Tasbih (glorifying Allah) when bowing and prostrating 58 

Being balanced during prostration 60 

Sitting between the two prostrations 61 

What is to be said between the two prostrations 63 

What was narrated concerning the Tashah-hud (sitting posture). ... 63 

Sending peace and blessings upon the Prophet g§ 68 

What is to be said during the Tashah-hud and sending Salat upon 

the Prophet^ 72 

Pointing in Tashah-hud 74 

The Tasiim - 75 

The one who says one Salam , 77 

Responding to the Imam's Salam .....: 78 

The Imam should not supplicate for himself only 78 



Contents 6 c*<^ 

Chapter 32. What is to be said after the Salam 79 

Chapter 33. Departing after completing the Prayer 82 

Chapter 34 . if the time for Prayer comes when food has been served 84 

Chapter 35. Prayer in congregation on a rainy night 85 

Chapter 36. What suffices as a Sutrah (screen) for one performing Prayer 87 

Chapter 37. Passing in front of someone who is performing Prayer 89 

Chapter 38. What severs the Prayer 90 

Chapter 39 . Stopping (the passing person) as much as possible 93 

Chapter 40. One who performs Prayer with something between himself and 

the Prayer direction 95 

Chapter 41 . Prohibition of bowing or prostrating before the Imam 96 

Chapter 42. Whatis disliked in the Prayer 98 

Chapter 43 . The one who leads people in Prayer when they do not like him 

(to lead them) 101 

Chapter 44. Two are a congregation 102 

Chapter 45. Who is preferred to stand closest to the Imam 103 

Chapter 46. Who is most deserving of leading the Prayer 105 

Chapter 47. What is incumbent upon the Imam 106 

Chapter 48 . Whoever leads people (in Prayer), let him make it short 108 

Chapter 49 . The Imam should make the Prayer short if something happens .... 110 

Chapter 50. Straightening the rows '. Ill 

Chapter 51. The virtue of the front rows 113 

Chapter 52. The women's rows 115 

Chapter 53. Prayer between two pillars in a row 116 

Chapter 54. A man's Prayer behind the row on his own 116 

Chapter 55. The virtue of the right side of the row 118 

Chapter 56. The Prayer direction 119 

Chapter 57. The one who enters the mosque should not sit down until he 

performs some Rak'ah 122 

Chapter 58. 'Whoever eats garlic, let him not come near the mosque'. 123 

Chapter 59 . If the greeting is given to a person who is performing Prayer, 

how should he respond? 125 

Chapter 60 . Whoever performs Prayer facing a direction other than the Qiblah 

without realizing 126 

Chapter 61. The one who spits performing Prayer 127 

Chapter 62. Smoothing the pebbles during Prayer... 129 

Chapter 63. Performing Prayer upon a Khumrah 130 

Chapter 64. Prostrating on a garment when it is hot or cold 132 

Chapter 65 . The Tasbih is for men during the Prayer and clapping is for women . 133 

Chapter 66. Prayers in sandals 134 

Chapter 67. Tucking up the hair and garments during Prayer 135 



Contents 



y** 



Chapter 68. Humility during Prayer ...; 136 

Chapter 69. Prayer in a single garment 138 

Chapter 70. Prostrations for reading theQur'an 140 

Chapter 71. The number of prostrations in the Qur'an 142 

Chapter 72. Completing the Prayer 144 

Chapter 73. Shortening the Prayer while traveling 148 

Chapter 74. Combining Prayer while traveling. 151 

Chapter 75. Voluntary Prayer while traveling..: 152 

Chapter 76 . For how long may a traveler shorten his Prayer if he stays in a 

town? 154 

Chapter 77. Concerning one who does not perform Prayer 156 

Chapter 78. The obligation of Friday 157 

Chapter 79. The virtues of Friday 160 

Chapter 80. What was narrated concerning bath on Friday 163 

Chapter 81. What was narrated concerning the concession for that 165 

Chapter 82 . What was narrated about setting out early for Friday 166 

Chapter 83. What was narrated about adornment on Fridays 167 

Chapter 84 . What was narrated concerning the time of Friday (Prayer) 170 

Chapter 85 . What was narrated concerning the sermon on Friday 171 

Chapter 86. What was narrated concerning listening to the sermon and 

remaining silent 175 

Chapter 87. Concerning one who enters the mosque while the Imam is 

delivering the sermon 176 

Chapter 88. Concerning the prohibition of stepping over the people's 

shoulders on Friday 177 

Chapter 89. Concerning speaking after the Imam comes down from the pulpit 178 

Chapter 90 . What was narrated concerning the recitation in the Prayer on Friday .... 179 
Chapter 91 . What was narrated concerning one who catches one Rafc'afi of 

Friday Prayer 180 

Chapter 92 . What was narrated concerning from where you should come to 

Friday (Prayer) 182 

Chapter 93 . Those who do not attend friday Prayer without an excuse 182 

Chapter 94 . What was narrated concerning Prayer before friday (Prayer) 184 

Chapter 95. What was narrated concerning Frayer after Friday 184 

Chapter 96 . What was narrated concerning sitting in circles on Fridays before the 

Prayer, and Ihtibd' when the Imam is delivering the sermon 186 

Chapter 97. What was narrated concerning the Adhdn on Fridays 187 

Chapter 98 . What was narrated concerning facing the Imam when he is 

delivering the sermon 188 

Chapter 99. What was narrated concerning the hour that is hoped for on 

Friday 188 

Chapter 100 . What was narrated concerning twelve Rak'nh from the Sunnah 190 



Contents 8 •^.n.uij^i 

Chapter 101 . What was narrated concerning two Rak'ah before Fajr 191 

Chapter 102 , What was narrated concerning what is to be recited in the two 

Rak'ah before Fajr 193 

Chapter 103 . What has been narrated concerning: once the Iqamah has been 

called, there should be no Prayer except the obligatory one 195 

Chapter 104. What was narrated concerning the one who misses the two 

Rak'ah before Fajr Prayer when should he make them up? 196 

Chapter 105. Four Rak'ah before the Zuhr 197 

Chapter 106. One who misses (he four Rak'ah. before the Zuhr 198 

Chapter 107 . One who misses the two Rak'ah after the Zuhr 199 

Chapter 108 . What was narrated concerning one who performs four Rak'ah 

before the Zuhr and Four Rak'ah afterwards 200 

Chapter 109. What was narrated about what is recommended of voluntary 

(Prayer) during the daytime 200 

Chapter 110 , What was narrated concerning the two Rak'ah before the Maghrib . . 202 

Chapter 111. Concerning the two Rak'ah after the Maghrib 203 

Chapter 112. What is to be recited in the two Rak'ah after the Maghrib 204 

Chapter 113 . What was narrated concerning the six Rak'ah after the Maghrib 205 

Chapter 114. What was narrated concerning Witr . 205 

Chapter 115. What was narrated coricernirtg what is to be recited in Witr 207 

Chapter 116. What was narrated concerning Praying one Rak'ah for Witr 208 

Chapter 117. What was narrated concerning the Qunut in Witr .. 210 

Chapter 118. One who does not raise his hands in Qunut.. ■., 212 

Chapter 119. Raising the hands in supplication and wiping the face with 

them 212 

Chapter 120. What was narrated concerning reciting Qunut before Ruku' or 

afterwards 213 

Chapter 121 . What was narrated concerning Witr at the end of the night 214 

Chapter 122. One who sleeps and misses Witr, or forgets it... 216 

Chapter 123 . What was narrated concerning Witr with three, five, seven or 

mne Rak'ah 216 

Chapter 124 . What was narrated concerning Witr when traveling 219 

Chapter 125. What was narrated concerning the two Rak'ah sitting down after 

Witr . 219 

Chapter 126. What was narrated concerning lying down after Witr and after 

the two Rak'ah oiFajr... 220 

Chapterl27. What was narrated concerning Witr while riding 221 

Chapter 128 . What was narrated concerning Witr at the begrnning of the night. . . 222 

Chapter 129. Forgetfulness during Prayer 223 

Chapter 130. Whoevebperformed the Zuhr with five Rak'ah because he forgot . 224 
Chapter 131 . What was narrated ' concerning one who stands up after two 

Rak'ah by mistake..,.. : 225 



Contents 9 i^Mij^k 

Chapter 132 . What was narrated concerning one who is uncertain about his 

Prayer; let him refer to what is more certain 226 

Chapter 133 . What was narrated concerning one who is uncertain about his 

Prayer, so he should try to do what is correct 228 

Chapter 134. One who says the Salam after two or three Rak'ah by mistake 229 

Chapter 135 . Concerning the two prostrations of forgetfulness before the Salam 231 

Chapter 136. What was narrated concerning one who does the prostrations 

after the Salam -. 232 

Chapter 137. What was narrated concerning resuming the Prayer 233 

Chapter 138 . What was narrated concerning how to leave the prayer if one 

commits Hadath 234 

Chapter 139. What was narrated concerning the Prayer of a sick person 235 

Chapter 140. Voluntary Prayer while sitting 236 

Chapter 141 . The Prayer of one who sits is equivalent to half of the Prayer of 

one who stands 238 

Chapter 142 . What was narrated concerning the Prayer of the Messenger of 

Allah 3§| during his sickness 239 

Chapter 143 . What was narrated concerning the Messenger of Allah g| 

performing Prayer behind a man from his Ummah 244 

Chapter 144. What was narrated concerning the fact that the Imam is 

appointed to be followed 245 

Chapter 145. What was narrated concerning Qunut in the Fajr Prayer 248 

Chapter 146. What was narrated concerning killing snakes and scorpions 

during the Prayer 250 

Chapter 147. The prohibition of Prayer after the Fajr and after the 'Asr 251 

Chapter 148. What was narrated concerning the times when it is disliked to 

perform Prayer... 252 

Chapter 149. What was narrated concerning the concession allowing Prayer in 

Makkah at any time 255 

Chapter 150. What was narrated concerning delaying the Prayer beyond its 

time 255 

Chapter 151. What was narrated concerning the fear Prayer 257 

Chapter 152. What was narrated concerning the eclipse Prayer 260 

Chapter 153. What was narrated concerning the Prayer for rain 263 

Chapter 154. What was narrated concerning supplication for rain 266 

Chapter 155. What was narrated concerning the 'Eid Prayers 269 

Chapter 156 . What was narrated concerning how many times the Imam should 

say the Takbir in the 'Eid Prayers 271 

Chapter 157. What was narrated concerning the recitation in the 'Eid Prayer 272 

Chapter 158 . What was narrated concerning the sermon for 'Eid 274 

Chapter 159. What was narrated concerning waiting for the sermon after the 

Prayer 276 



Contents 10 t£*«tj^ 

Chapter 160. What was narrated concerning Praying before or after the 'Eid 

Prayer 277 

Chapter 161 . What was narrated concerning going out to the 'Eid Prayer 

walking 278 

Chapter 162. What was narrated concerning going out on the day of 'Eid via 

one route and returning via another route 279 

Chapter 1 63 . What was narrated concerning Tatjlis on the day of 'Eid .-. 281 

Chapter 164. What was narrated concerning carrying a spear on the day of 

'Eid 282 

Chapter 165. What was narrated concerning women going out on the two 

'Eid 284 

Chapter 166. What was narrated concerning two 'Eid occurring on the same 

Day ."..'„ 285 

Chapter 168. What was narrated concerning wearing weapons on the day of 

'Eid 287 

Chapter 169 . What was narrated about taking a bath on the two 'Eid 288 

Chapter 170. The time of the 'Eid Prayer 288 

Chapter 171. What was narrated concerning the (voluntary) night Prayer is 

two by two 289 

Chapter 172. What was narrated concerning (voluntary) Prayers at night and 

during the day are two by two 291 

Chapter 173. What was narrated concerning Qiyam (the voluntary night 

Prayers) during the month of Ramadan 292 

Chapter 1 74 . What was narrated concerning voluntary Prayers during the night . 295 
Chapter 175. What was narrated concerning one who wakes up his family at 

night 298 

Chapter 176. Making one's voice beautiful when reciting Qur'an 299 

Chapter 177. What was narrated concerning one who sleeps and misses his 

daily portion of the Qur'an 302 

Chapter 178. How much (rime) is recommended regarding the completion of 

the Qur'an 304 

Chapter 179. What was narrated concerning recitation in the (voluntary) night 

Prayers 307 

Chapter 180. What was narrated concerning supplication when a man stands 

to pray at night 310 

Chapter 181 . What was narrated concerning how many Rak'ah should be 

prayed at night 313 

Chapter 182 . What was narrated concerning which hours of the night are best. 317 
Chapter 183 . What was narrated about what it is hoped will suffice for the 

night Prayer 319 

Chapter 184. What was narrated about if the person praying becomes sleepy . . 320 
Chapter 185. What was narrated concerning praying between the Maghrib and 

the 'Mia' .' 322 



Contents 



11 



>j& 



Chapter 186. What was narrated concerning voluntary Prayers offered at 

home 323 

Qtapterl87. What was narrated concerning Duka Prayer 325 

Chapter 188. What was narrated concerning Istikhirah Prayer 327 

Chapter 189 . What was narrated concerning Prayer at times of need 328 

Chapter 190 . What was narrated concerning the Prayer of glorification 330 

Chapter 191 . What was narrated concerning the night of the middle of 

Sha'ban 333 

Chapter 192 . What was narrated concerning Prayer and prostrating at times of 

gratitude 335 

Chapter 193 . What was narrated saying that Prayer is an expiation 337 

Chapter 194 . What was narrated concerning the five obligatory Prayers and 

performing them regularly 340 

Chapter 195 . What was narrated concerning the virtue of praying in the 

secred mosque and the mosque of the Prophet jf| 344 

Chapter 196. What was narrated concerning praying in the mosque of Baitil- 

Maqdis (Jerusalem) 345 

Chapter 197 . What was narrated concerning Prayer in Quba' mosque 348 

Chapter 1 98 . What was narrated concerning Prayer in the Jaftri' Masfid 349 

Chapter 199. What was narrated concerning the beginning of the construction 

of the pulpit 350 

Chapter 200. What was narrated concerning standing for a long time in Prayer . . 353 

Chapter 201 . What was narrated concerning prostrating a great deal 355 

Chapter 202 . The first thing for which a person will be called to account will 

be his Prayers , 356 

Chapter 203. Offering a voluntary Prayer in the same place as one has offered 

an obligatory Prayer 358 

Chapter 204. What was narrated concerning having a place in the mosque in 

which one usually prays 359 

Chapter 205. What was narrated concerning where shoes should be placed if 

they are taken off during Prayer 360 

6. The Chapters On What Has Been Narrated Regarding Funerals 

Chapter 1. What was narrated concerning visiting the sick 362 

Chapter 2. What was narrated concerning the reward of one who visits a 

sick person 365 

Chapter 3. What was narrated concerning urging the dying person to say La 

ilSha illailah 367 

Chapter 4. What was narrated concerning what is to be said to the sick 

person when death approaches 368 

Chapter 5. What was narrated concerning the believer being rewarded for 

the agony of death 370 

Chapter 6 . What was narrated concerning closing the eyes of the deceased 371 



Contents 



12 



<j4* 



Chapter 7. What was narrated concerning kissing the deceased 372 

Chapter 8 . What was narrated concerning washing the deceased 373 

Chapter 9. What was narrated concerning a man washing his wife and a 

woman washing her husband 376 

Chapter 10. What was narrated concerning the washing of the Prophet ^| 377 

Chapter 11 . What was narrated concerning the shrouding of the Prophet ilg 379 

Chapter 12 . What was narrated concerning what is recommended in 

shrouding 380 

Chapter 13 . What was narrated concerning looking at the deceased when he 

has been wrapped in his shroud 382 

Chapter 14. What was narrated concerning the prohibition of making public 

death announcements.. ...............; 382 

Chapter 15. What was narrated concerning attending funerals 383 

Chapter 16. What was narrated concerning walking ahead of the funeral 

(procession) 385 

Chapter 17. What was narrated concerning the prohibition of wearing 

mourning dress during the funeral procession 386 

Chapter 18. The funeral should not be delayed once the bier is ready, and 

the funeral procession should not be followed with fire , 387 

Chapter 19. What was narrated concerning one for whom the funeral Prayer 

is offered by a group of Muslims ,...,; 388 

Chapter 20 . What was narrated concerning praising the deceased 390 

Chapter 21. Where should the Imam stand when he prays over the body? 391 

Chapter 22 . What was narrated concerning recitation of Qur'an in the funeral 

prayer 392 

Chapter 23 . What was narrated concerning supplication during the funeral 

Prayer 393 

Chapter 24. What was narrated concerning saying four Takbir in the funeral 

Prayer 396 

Chapter 25 . What was narrated concerning one who says the Takbir five 

times 398 

Chapter 26 . What was narrated concerning offering the funeral Prayer for a 

child 399 

Chapter 27. What was narrated concerning the funeral Prayer offered for the 

son of the Messenger of Allah |||, and the report of his death 400 

Chapter 28 . What was narrated concerning the funeral Prayer for the martyrs 

and their burial 402 

Chapter 29 . What was narrated concerning offering the funeral Prayer in the 

mosque 403 

Chapter 30. What was narrated concerning the times when the funeral Prayer 

should not be offered and the deceased should not be buried 405 

Chapter 31. Prayer for the people of the Qiblah 407 

Chapter 32. Offering the funeral Prayer at the grave 409 



Contents 13 <«->g3 

Chapter 33 . What was narrated concerning the Prayers for Najashi 412 

Chapter 34 . What was narrated concerning the reward for the one who offers the 

funeral Prayer and the one who waits until the burial 414 

Chapter 35 . What was narrated concerning standing up for the funeral 

(procession) . 415 

Chapter 36. What was narrated concerning what is to be said when entering 

the graveyard 417 

Chapter 37. What was narrated concerning sitting in the graveyards 418 

Chapter 38 . What was narrated concerning placing the deceased in the grave. 419 
Chapter 39. What was narrated concerning the niche-grave being 

recommended 421 

Chapter 40 . What was narrated concerning the ditch-grave 422 

Chapter 41. What was narrated concerning digging the grave 424 

Chapter 42. What was narrated concerning markers on graves 425 

Chapter 43 . What was narrated concerning the prohibition of building over 

graves, plastering over them and writing on them 426 

Chapter 44 . What was narrated concerning scattering earth in the grave 427 

Chapter 45. What was narrated concerning the prohibition of walking or 

sitting on graves 427 

Chapter 46. What was narrated concerning taking off one's shoes in the 

graveyard 428 

Chapter 47. What was narrated concerning visiting the graves 429 

Chapter 48 . What was narrated concerning visiting the graves of the idolaters .... 431 
Chapter 49 . What was narrated concerning the prohibition of women visiting 

the graves , 432 

Chapter 50. What was narrated concerning women following the funeral 

(procession) 433 

Chapter 51. What was narrated concerning the prohibition of wailing 434 

Chapter 52 . What was narrated concerning the prohibition of striking one's 

cheeks and tearing one's garment 436 

Chapter53. What was narrated concerning weeping for the deceased .. 438 

Chapter 54 . What was narrated concerning the deceased being punished for 

the wailing over him. 442 

Chapter 55. What was narrated concerning bearing calamity with patience .... 444 
Chapter 56 . What was narrated concerning the reward for one who consoles 

a person afflicted by calamity... 447 

Chapter 57. What was narrated concerning the reward of one who (loses) his 

child 448 

Chapter 58 . What was narrated concerning one who suffers from a 

miscarriage : 450 

Chapter 59. What was narrated concerning the food that is sent to the family 

of the deceased 451 



Contents 



14 



'J** 



Chapter 60. What was narrated concerning the prohibition of gathering with 

the family of the deceased and preparing food 452 

Chapter 61. What was narrated coitterning one who dies in a strange land 453 

Chapter 62 . What was narrated concerning one who dies from a sickness 454 

Chapter 63 . The prohibition of breaking the bones of the deceased 455 

Chapter 64. What was narrated concerning the sickness of the Messenger of 

Allah m 455 

Chapter 65 . What was narrated concerning the death and burial of the 

Prophet |g 462 

The Chapter On What Has Been Narrated Concerning Fasting 

Chapter 1. What was narrated concerning the virtues of Fasting 472 

Chapter 2 . What was narrated concerning the virtues of Ramadan 475 

Chapter 3 . What was narrated concerning Fasting on the day of doubt 477 

Chapter 4 . What was narrated concerning joining Sha'ban to Ramadan 478 

Chapters. What was narrated concerning the prohibition of anticipating 

Ramadan by Fasting before it, except for one who has a habitual 

pattern of Fasting and it coincides with that 479 

Chapter 6. What was narrated concerning testimony that one has seen the 

crescent. 480 

Chapter 7 . What was narrated concerning: "Fast when you see it (the new 

crescent) and stop Fasting when you see it." 482 

Chapter 8 . What was narrated concerning: "The month is twenty-nine 

(days)." 483 

Chapter 9 . What was narrated concerning the two months of 'Eid 484 

Chapter 10 . What was narrated concerning Fasting while traveling 485 

Chapter 1 1 . What was narrated concerning not Fasting when traveling 487 

Chapter 12 . What was narrated concerning pregnant and nursing women 

breaking their fast 488 

Chapter 13 . What was narrated concerning making up for (Fasts missed) 

during Ramadan ., 489 

Chapter 14 . What was narrated concerning the expiation for one who breaks 

the Fast in Ramadan 490 

Chapter 15. What was narrated concerning one who breaks his Fast out of 

forgetfulness 491 

Chapter 16. What was narrated concerning a Fasting person who vomits 492 

Chapter 17. What was narrated concerning the tooth stick and kohl for one 

who is Fasting 493 

Chapter 18. What was narrated concerning cupping for one who is Fasting ... 494 

Chapter 19 . What was narrated concerning a Fasting person kissing 496 

Chapter 20 . What was narrated about the Fasting person touching 497 

Chapter 21 . What was narrated concerning backbiting and obscene speech 

while Fasting 498 



Contents 



15 



IJm g& 



Chapter 22 . What was narrated concerning Suhur (predawn meal before 

starting Fast) 499 

Chapter 23. What was narrated concerning delaying Suhur 500 

Chapter 24 . What was narrated concerning hastening to break the Fast 502 

Chapter 25. What has been narrated concerning what is recommended for 

one to break one's Fast with 503 

Chapter 26 . What was narrated concerning making Fasting incumbent upon 

oneself from the night before, and having the choice (of breaking 

a voluntary Fast) during the day 503 

Chapter 27. What was narrated concerning a man who wakes up in a state 

of sexual impurity and wants to Fast 505 

Chapter 28. What was narrated concerning perpetual Fasting... 506 

Chapter 29. What was narrated concerning Fasting three days of each month. . . 507 
Chapter 30 . What was narrated concerning the Fasting of the Prophet j§f ...... 509 

Chapter 31 . What was narrated concerning the Fast of Dawud, peace be 

upon him 510 

Chapter 32 . What was narrated concerning the Fast of Nuh, peace be upon 

him 511 

Chapter 33. Fasting six days of Shawwal 512 

Chapter 34 . Fasting one day in the cause of Allah : 513 

Chapter 35. What was narrated concerning the prohibition of Fasting on the 

days of Tashriq 513 

Chapter 36 . The prohibition of Fasting the day of Ftrr and the day of Adha .... 514 

Chapter 37. Fasting on a Friday 515 

Chapter 38. What was narrated concerning Fasting on a Saturday 517 

Chapter 39. Fasting the (first) fen days (of Dhul-Hijjah) 517 

Chapter 40. Fasting the day of 'Arafah 519 

Chapter 41. Fasting the day of 'Ashurd' 520 

Chapter 42. Fasting on Mondays and Thursdays 523 

Chapter 43. Fasting during the sacred months 524 

Chapter 44. Fasting is the Zakdt of the body 526 

Chapter 45 . Concerning the reward of the one who gives food for a Fasting 

person to break his Fast 526 

Chapter 46. Concerning the Fasting person when others are eating in his 

presence 527 

Chapter 47. One who is invited to eat when he is Fasting 528 

Chapter 48 . The supplication of the Fasting person is not turned back 529 

Chapter 49. Eating before going out on the day of Fifr 530 

Chapter 50. One who dies owing a Fast from Ramadan which he neglected. . . 531 

Chapter 51. One who dies owing a Fast that he vowed to observe 531 

Chapter 52 . One who becomes Muslim during the month of Ramadan 532 

Chapter 53. A woman who Fasts without the permission of her husband 533 



Contents 16 Owuj^S 

Chapter 54. One who stays among a people should not Fast without their 

permission 534 

Chapter 55. Concerning one who says that a grateful eater is like a patient 

Fasting person 534 

Chapter 56. Concerning Lailatul-Qadr (the night of decree) 535 

Chapter 57 , The Virtue of the last ten days of the month of Ramadan 536 

Chapter 58. What was narrated concerning I'tiMf.. 537 

Chapter 59. What was narrated concerning one who starts I'tiMf, and making 

up for I'tikaf. 537 

Chapter 60. Observing I'tiMf for one day or one night 538 

Chapter 61 . The person observing I'tikaf staying in one particular place in the 

mosque , 539 

Chapter 62. I'tiMf in a tent in the mosque 540 

Chapter 63 . The person observing I'tiMf may visit the sick and attend 

funerals 540 

Chapter 64 . What was narrated concerning the person observing I'tikaf 

washing his head and combing his hair 541 

Chapter 65. The person observing I'tiMf may be visited by bis family in the 

mosque , 542 

Chapter 66 . The woman who is suffering from non-menstrual bleeding may 

observe I'tikaf. 543 

Chapter 67. The reward for I'tiMf. 544 

Chapter 68. One who spends the nights of the two 'Eid performing voluntary 

night prayers 544 



! 



t 



The Chapters Of Establishing ... 17 14-fl XuJfj Cjl^Juiil &»lal <~-tS$i\ 



In the Name of Allah, the Most 
Beneficent, the Most Merciful 



5£fl ^-0 P *- 



(5) The Chapters Of 

Establishing The Prayer 

And The Sunnah 

Regarding Them 



(. .. o^jd 



Chapter 1. The Opening Of 
The Prayer 

803. Muhammad bin 'Amr bin 
'Ata' said: "I heard Abu Humaid 
As-Sa'idi say: 'When the 
Messenger of Allah sp stood up 
for prayer, he would face the 
prayer direction, raise his hands, 
and say: "Allahu Akbar (Allah is 
Most Great)." (Sahih) 



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. ttr 
Comments: 

a. Facing the QiWa/i (direction of Ka'bah) during the prayer is mandatory. 

b. There is no harm if the face of a person praying on a moving mount, turns 
to a direction other than that of the Qiblah. 

c. Raising the hands (Raf yadairi) while (i) starting the prayer, (ii) bowing 
(going for Ruku") and (iii) rising from Ruku' is the Sunnah (precept) of the 
Prophet g|, as will be seen under the coming Ahadith (858 & 859). 

d. Both ways of raising the hands, namely (i) up to the ears, or (ii) up to the 
shoulders, are in order, (ibid.) 



C 



804. It was narrated that Abu 
Sa'eed Al-Khudri said: "The 
Messenger of Allah H used to 
start his prayer by saying: 
'Subhanaka Alldhumma wa bi 
hamdika, wa tabarakas-muka , wa 



&jj- 



f *'■<■* X e . - . i'> Ii 



A*£ 






The Chapters Of Establishing ... 18 X&b Xi*J\$ ojl^UaJI £»151 tjS^l 

ta'dla jadduka, wa la ilaha ghairuka _ * ir ,,- _ ,^„ j ^, - , 

(Glory and praise be to You, O " -^ C- ' ®* ' ~ J "" J 

Allah, blessed be Your Name and ciiltil iljl5j i iijuiuj l^UI >ii^>4" , i | 
exalted be Your majesty, none has , t , y , , a __ ,, 

the right to be worshipped but -'^ *>i "^ '^ J 1 "^ 

you)." (Hasan) 

-4JJi dLU*™o »-Uixu.Ml ljIj ^ t_jb ii_jL,a]| tjjbjjT 4*-j>-l [j~**- «jl~"J] -gp*" 

Comments: 

Several variations of supplication are reported to have been recited from 
time to time by the Prophet #1, after saying the introductory Takbir (Allahu 
Akbar) for the prayer. We are free to recite any of these. It is, however, 
preferable to vary our supplications off and on. 

805. It was narrated that Abu £J£ j <.$ll J\ y, JZ jf\ &j£- - A»« 



Hurairah said: "When the 
Messenger of Allah j|j said the 

Takbir (Allah Akbar), he would !£ t ^°j ^} V£ t &lii|]i ^° ;jll£ '•£ 






remain silent between the Takbir 
and the recitation I said: 'May my 



j£ li} 3§| 4)1 J_jAj 0^ : JU s^y* ls;' 



father and mother be ransomed J^ :i £j£ jy ^J^ j J3, ^ ^ 
for you! I noticed that you are -'' ' /' . 

silent between the Takbir and the j^ 5 ^ 1 usi i_GjS^. ojIjI '^b <-^i 
recitation; please tell me what you ^ «, ^ J ~ ^ .^r ^, 
say then.' He said: 'I say: " ^ ^ ^^ # ' */ 

' Allahutnma ba'id baini wa bains cjjSt US' ^(jI!**- 5^3 u~j -^ l^l 
khatayaya kama ba'adta bainal- , j ; fi ,« .,; ' . v-j. c 

mashriqi wal-maghrib; AUahumma & ^r f*^ *" %f^ 3 --^ ^ 

naqqini mm khatayaya kath-thawbil Lgljl t^iil. 5* o^. 55 " '-'j^ i$ty^- 
abyad minad-danas ; Allahummagh- .'„ » ' . ,'- , „ " ; ° 

sz'Ziri min khatayaya Ul-ma'i wath- ■ a ^ gr'i J ^ i) 1 ^ # sT^ 1 

#wZ/i wal-barad (O Allah, distance 
me from my sins as You have 
distanced the east from the west; 
O Allah purify me of my sins as a 
white garment is purified of dirt; 
O Allah, cleanse me of my sins 
with water and snow and hail)." 
(Sahih) 

<.A>-L~J! iA~~*j iVtt:?- <-_ K &i\ a*j dj^i L« <-jX> tilSNl i^jUJl ^-j>-\ '.nj^H 

. aj fijU^- ti^jjb- /y> ^^A:?- i*p-!^i!!j j*ljj-^[l Sj^-Si jjj JUj La i — fU 



The Chapters Of Establishing ;.. 19 lg-3 &-J1j liil^WI &ȣj <-j\$j\ 



Comments: 

a. '(O Allah!) Distance me from my sins' means: Protect me (or us) through 
Your mercy from all sins and, not to speak of committing the sins, enable us 
to avoid even going close to the sins. 

b. Sins are likened to filth and dirt. That is why extreme purity has been 
likened to white garments. 

c. Sins push one to the Hell-fire. They give discomfort to the soul, just as the 
physical body feels discomfort from the heat That is why, in order to 
cleanse the sins and give quietude to the soul, things prayed for by the 
Prophet ($§!) are also cool by their very nature. 



806. It was narrated from 'Aishah 
that when the Prophet jg| started 
Saldt he would say: "Subhanaka 
Alldhumma wa bi hamdika, wa 
tabdrakas-muka wa ta'dla jadduka, 
wa la ilaha ghayruk (Glory and 
praise is to You, O Allah, blessed 
is Your Name and exalted is Your 
majesty, none has the right to be 
worshiped but You)." (Hasan) 



if ">^ if 'y^y' ^ if. ^->^ 
.*h# aij X? <4jU J&j '^ti' 



. dj jut Li A* i : 5-j i. 41LJ o*\ : 7- t Jajlj t aj 4jjLh^> j1 *i~. 



Chapter 2. Seeking Refuge 
During The Prayer 

807. It was narrated from Ibn 
Jubair bin Mut'im that his father 
said: "I saw the Messenger of 
Allah JH when he started the 
prayer. He said: 'Allfihu Akbaru 
kabiran, Alldhu Akbaru kabiran 
(Allah is the Most Great indeed)/ 
three times; 'Al-hamdu Lillahi 
kathiran, al-hamdu Lillahi kathiran 
(Much praise is to Allah)/ three 
times; 'Subhan Allfihi bukmtim wa 
asilan (Glory is to Allah morning 
and evening),' three times; 
'Allahumma inni a'udhu bika 



jJiJtfl UJi_L>- '. jLuvJ jj yU^bd UjfcA^" — A*V 

f ' *** 
Cy~^ 5e^ 4*1 Oy^j i —*i'j '• 0^ 5^1 if 

'4i\ t.\jJi y£\ &1» :Jl* tjbLSJl jji jAS 

iuii S\j$ fa luJn .t%* «i Ji J' ^f 
a*A--f1j s^S j&i 5uii» .h'ys *\j£ fa 
& s. i>1 j[ p4bi» .o£ iS« 



The Chapters Of Establishing ... 20 l&£ Ai-Jtj oljUaJl £»t3j wjIjjI 



minash-Shaitanir-rajim, min hamzihi 
wa nafkhihi wa nafthihi (O Allah, I 



>>' 






seek refuge in You from the -^Jl <^j 

accursed Satan, from his madness, 
his poetry, and his pride)." 
(Hasati) 

(One of the narrators) 'Amr said: 
" Hamzuhu is his madness, 
Nafathuhu is poetry and Nafkhuhu 
is pride." 

tf-Lc-JUi ^ ojA^aJ! <U **Xj£ — j U t_^L t a J .,^7 1 i iijb^il 4^-jjr-l Lv-^" flJU-rfU '. ?cjj^aJ 

808. It was narrated from Ibn f J,\ gjj. -^j^-il ^ £!£ l-£U. - A»A 
Mas'ud that the Prophet ||| said: £ ' ,."',<«, >-> 
"Allahumma inni a'udhu bika ^ 'u* <v^ J>. >^ ^-^ '-S^ 
mimsh-Shaitanir-rajim, wa hamzihi ^ ^jili ^ j, .^Jlil ^J\ &> 
wa nafkhihi wa nafthihi (O Allah, I - ' , /' / * " ' , ; 

seek refuge in You from the & <^i ^ J[ f4^" -^ it ^ 
accursed Satan, from his madness, „ /.;- . ■.:- . • - - *„ , ,f « In 

his pnde, and his poetry). (Hasan) - \ - - 

He said: "Hamzuhu is his a^j i^illl lisT) t&jiJl ojli :Jfi 
madness, Nafathuhu is poetry, and jo . 

Nafkhuhu is pride." ■ j^ ! 

Comments: 

a. Hamz in Arabic means to put somebody to discomfort by piercing one's 
fingers into his body. 

b. Nafth literally means to emit a puff or breath from the mouth. Here, it 
applies to obscene songs or erotic and vulgar lines of poetry inspired by 
Satan. 

c Nafkh means to blow from the mouth or breathe into something in order to 
inflate it. In the context of the Hadith it means the feeling of vanity and 
pride. 

Chapter 3. Placing The Right J* o^ ] £fJ 4^ " (r f^ 15 

Hand On The Left During ( iy i5s ^ = j l > pt&l J jul)| 

Prayer ' - ' 

809. It was narrated from ^ :Z ^ J '^ 0U ^ ^ " A *^ 
Qabisah bin Hulb that his father ^ ^'j. j; ^^ ^ ^ji^fl _$ 



The Chapters Of Establishing ... 21 l&a XuJIj t^l^W) AatS) t-t^ 

said: "The Prophet |1 used to a C| , - ; f „ , ;.» . = „ ; 

lead us m prayer, and he would <=£T —.or .^ y. ~ 

take hold of his left hand with his . ^Si ilLi JL»-ta <- *&%. sit 
right." (Hasan) 

jL-,1 YY1/o:ju^1j t 4> ~^- liwOs- :J^j i<; j^j^l ^T lio-Vs- <y> ToY:^ iJjL^JI ^ 

tSjLaJ) ^s ^jLkj ojJlv? l _ s L& sJla *-i; . . . *i§ ^gJ! ^'J : *Aj ' *i °- l ~~; £*^~* ^ ?y*wS 

Comments: 

a. It shows that the Surtnah in prayer is putting one hand on the other, not 
leave them hanging. 

b. It means putting the right hand on the left, as we shall see under Hadith 
811. 

c. During Qiyam (standing position) one hand must be upon the other, on the 
chest, as shall follow in the coming several AhMith. 

810. It was narrated that Wa'il jit &l£. : jitAi ^ *Js- &jJ- - A ^ * 
bin Hujr said: "I saw the Prophet _, Je ?i -^ „ _ __ «.*.!. 
j|| perforrning prayer, and he - ^ - r ~i J " C °~ J -i s ^ ' 
took hold of his left hand with his , J^i i ^ ^L \£fe- :'y,J^\ 
right." (Sa/iife) .; , " .„*,., .,.<«,''.„* 

. j& m & ^:fc ^ M oi js'3 

. <c~<k*j 4jLa_J* Jb*-li 
t^jko -l, J^iijl jj ji; ttoJb- ^ (VTT)jjbjjl ^j^l [^sw tili-l] :glj» 

811. It was narrated that y l^l^J c^j^i JUJ^jjt l&i*.- AU 
'Abdullah bin Mas'ud said: "The , f • r s, : | . # . t * : r,;f . „ . 4 ., 
Prophet sgl passed by me, and I <L • • ■f="^ • "^ ^ - -• 
was putting my left hand on my t ts^ '&& cJ b* ' i^ 1 ^3 <_sJ ol 
right. He took hold of my right " s „ "', , ,* 

hand and put it on my left." t^W^ :JU ^^ <* ^ ** O* 
(Hasan) j^Q ij&\ J* is'j4\ ^ £f\y&5 



The Chapters Of Establishing ... 22 1&3 &-Ji_j oljJLan £*13J i-jl^*i 

Comments: 

At times it becomes necessary to rectify a mistake then and there. 

Chapter 4. Starting The ? £, j^' ^M* 1 ^ ~ <* j^-JD 



Recitation 



(£r ii-dl) 



812. It was narrated that 'Aishah li 1 !^ : £li ^f ^° J^ _^t t£U - A \ Y 
said: "The Messenger of Allah H, , , *,>•'',*'., - .,.- , . > , 
Abu Bakr, 'Umar and 'Uthman ^ 'f^ 1 ^ & ' 0jjLa <* Jj ->- 
used to start their recitation with ^ tpfjjijl ^f ^£ t^Ii ^1 Jjjj 
"All the praises and thanks are to , „. .^.'"> 3r ^^ ./-',.;' 
Allah, the Lord of all that exists. £r^- ^8 *"' J ^ ^ : ^ ~*^* 

(Al-hamdu LillShi Rabbil- d&AiJi C>j <Ui JL<£jl> _, U\'2\ 
'Alamin).'" ll] (Sahih) " > " ' ^ 

[\ :i»jUJI] 

813. It was narrated that Anas Li I? I '■ jX^\ ^ -uii &j*~ - K\X 
bin Malik said: "The Messenger of . ;f ., -,./, , „ , (* ., > • 
Allah g, Abu Bakr and 'Umar <^ ! ^ '^ ^ '^-f ^ '°^ 
used to start their recitation with \ZjS- : ( _ r iilJl ^ IjUi l&U-j :»- dlJU 



'All the praises and thanks are to \ ^ „ „ „„ ^ , „ ,c 

Allah, the Lord of all that exists ^> oi tr 31 it* tSjb > ^ '^> ji' 
(Al-hamdu Lilld) 
'Alamin)." m (Sahih) 



Allah, the Lord of all that exists 

(Al-hamdu Lillahi Rabbil- ^ij j& ^fj <-M ^ Jj^j ^ : JU 

tS^LaJI ij^j iVlT'.r t.j~&A\ Jj<j J_ji U i_jb i olJll i(_gjUxJl a^-js 1 -! '.n±ji£ 

814. It was narrated from Abu j i ( * f »^£iJl ^lp- ^ ^i; UJii - A\£ 

Hurairah that the Prophet §| used *"- ., " t , >„,, , -■, ,. ,., 

to start his recitation with 'All the : ^ U 'f^ & V s J tL ^ ui A 

praises and thanks are to Allah, ^ -^ H^ : J^ V; b\'jkZ> \S^- 

the Lord of all that exists' (Al- ' 



[1] Al-Fatihah 1:2. 
[2 ' Al-Fatihah 1:2. 



The Chapters Of Establishing ... 23 l&S AuJIj oIjJlboH a«13] i^»^1 



hamdu Lillahi Rabbil-'Alamin) ,' [1) 



^ £.£ ^1 lAl [^3 ^1 ^ c^lj 

^ m & % °>:> J is tj& 

815. Ibn 'Abdullah bin Mughaffal £^ :Zt J & _& j?f (&>• - A ^ a 

narrated from his father and he „ " '',•', ur> >• > 

said: "I have rarely seen a man a-4 5 <S* '(ix^ 1 tf- '^ o^ 1 Jrf 1 ^!. 

for whom innovation in Islam .^j!, • *., ,•- >•, .J*.- . j-i-; ■, 

was harder to bear than him. He ,„,,<', ^ <C - , < ' 

heard me reciting: 'In the Name &■ J-il ^5 ^'j ^J : J^ fe 1 ^ 

of Allah, the Most Gracious, the i,%t ,4, - ,'. >• X-',' c 1 . , 

Most Merciful Bismillahir- r J ^^r~- . r s ^ 

Rahmanir-Rahim m and he said: 'O : JlSi 4-*—^ ^J0> P -*- ^ 

my son, beware of innovation, for „„ ,* *- ''-ir Vi 1 '•* ° s 

I prayed with the Messenger of C °^ s# '^^b JL 4 -*rf i£< 

Allah |g, and with Abu Bakr, and t ^£ "•j ,Jz J\ ~,j t ||s -dil J^ 

with 'Umar, and with 'Uthman, t , t o jo *>/'.„ $\". '. -•/ ,,, 

and I never heard any of them '^A r& ~^'-> ^ p ti;)Uit £?J 

saying this. When you (begin to) ^ ^ j^j|^ : j* ^ ^ 

recite, say: 'All the praises and > " - ^ ^ 

thanks are to Allah, the Lord of -X<^*^ 
all that exists.' (Al-hamdu Lillahi 
Rabbil-'Alamin) . ' "' 3] (Da'if) 



4Jl1 -*_* jr f?Jl i\j Jl fl^U ijl; iSjL^JI i^JUjJI A»-y-i [cjLst** Oil^J] -{tijiti 



[1] Al-Fatihak 1:2. 
pl Al-Fatihah. 1:1. 
P1 Al-Fdtihah 1:2. 



The Chapters Of Establishing ... 24 l^fe JtuJI^ ot^Lalf Ju»l3l t_>S^j! 
Chapter 5. Recitation In The "ffc* J> \*\'$\ <!>£ - (° p*«Ji) 

816. It was narrated from Qutbah \£°£. ^ J\ ^^ jf\ l£U- - ah 
bin Malik that he heard the .,*-,"', ^ ', t ' ' * - 
Prophet % recite: "And tall date i^-J 0* '*44* ^ i^^ 1 -^ J ^^ 
palms, with ranged clusters"! 1 ! in ^ -, ti£jJU - ^J - t g-^ ., 
the Sufeft (Soft*). .,«,'/,./; ' t. 

«il> 11 uuii*;V LP^i>r fzJ&S jj I^j jiH 

[1 * :tJ] .^S^ 

Comments: • ** 

A worshipper can recite any part of the Qur'an that he pleases, after Al-Fatihah 

in the prayer. The Qur'an says: 

"So recite as much of the Qur'an as may be easy (for you)" (Al- 

Muzzammil 73: 20). 

The Hadith informs us that the Prophet m had recited {Sural Qaf. chapter 

50) in the Fajr prayer. 

817. It was narrated that 'Aim ;j£ ^ &\ xJ> £J jlAi &jj. -AW 
bin Huraith said: "I performed ','%,,, ,, o <s , % <s _ 
prayer with the Prophet jg when '^ ^ ^ Jrf^l b '^ : ^ ! ^"-^ 
he was reciting in the F«;>; and it ^ t ^j- J ^ J- t £,f ^ 
is as if I can hear him reciting: So i ^ <s ' „ „ 

verily, I swear by the planets that 3H <ir' £° °^ : ^ ^S^ j! Jj** 
recede. And by the planets that ^ &,„ ^ Jfc .<;, . U ^ 
move swiftly and hide ^ <-^ * j^ uS ji j»J 

themselves.'" 121 (S«Mt) [Uilo iy^Siil] .^J&T ^$JJ2$ ^it 

-°j^j £o"l:?- t?t_^Jl ^ Stljall t^b tS_jL^Jl i(i-L~o J^s- j^-l Jj^t aJj kj LcU^jJ 

818. It was narrated from Abu \£j£~ r^CSall -^ oiAi lajti- - A\A 
Barzah that the Messenger of f ■ - ' •«- •- i«-ii *• -v- 
AUah || used to recite between ^ 0*"*J> 0* 'fLH 1 ^ ^ 
sixty and one hundred (Verses) in il'^d, tjlij \r\'j^ J\ ^ tjLgiJl 
figr prayer. (SaWfc) jf «, < - T /',.,,.,' ..*<, 



[1] Qfl/ 50:10. 
m At-Takwir 81:15, 16. 



The Chapters Of Establishing ... 25 ^ -fc-Jbj oijJUaJt -£»£! v^ 



gg 41)1 Oj^J (J I °J_/ ^1 (^ tJl^JI 

Ji 5^ 55 ^ j^ 51 J l S^ 5i§ 

. 55UJI 

Comments: 

It was a general trend. It should not be taken to mean that we cannot 
increase or decrease the number of Verses. As much as one can easily recite 
and the worshippers can easily take is alright. 

819. It was narrated that Abu :d& 'J, '_,& t^L jit t£U- - A\<\ 
Qatadah said: "The Messenger of , e <;„/,'*, % ,. s* ■ 
Allah m used to lead us in '-»^' £^ if- <■&» ^ if) ^^ 
prayer, and he would lengthen J ^ & ^ ^ ^ J £ ^M j* 
the first Rak'ah of the Zuhr and _ ; ;\ '__. ' , ",^, " l . ,, ,„ „.. 
shorten the second Rflfe'afe, and he : J^ si & ^ 5* '^^ ^ 5*3 <^ s 
would do likewise in the Subh." . Vj* ^ j^j |g A , ^ - 5^ 
(Saftift) ^ tJS? ^ - ' / ; ' , 

.giSi <j >& ^J'i 5^ ^jSm k^-i 

Comments: 

The wisdom behind it is that, in the first Rak'ah, the worshippers are more 
energetic and receptive. Besides, there are chances for more worshippers to 
catch up with the first Rak'ah and therefore the entire prayer of the 
congregation. 

820. It was narrated that ^tli £&: :j Cj. ^ i Li* ti£U - AV> 
'Abdullah bin Sa'ib said: "The * ( „ , ' „/\ \ *■„>,. 
Messenger of Allah g| recited Al- ^} 0? 1 if <■£&■ if- 1 if '^^ u? 1 
Mu'minunW in the Subh prayer, yj -^ ^\£\ ^l ii ^ t g& 
and when he came to the mention o ' ' ,' , > 

of 'Eisa, he was overcome with a 5=£>*^ j4^ ' V^° cs? 28 ^ Jj^j 
cough, so he bowed in Ruku'." *;.-. »*{,\ 1 . > j- , :l ,*rr 
(SoMfc) '^ ~ U1 '^ ^ ^ ^ ^ 



-«Ul^-wj '. 






[1J Al-Mu'mmun 23. 



The Chapters Of Establishing ... 26 I4J £LuJ1_j kiil^Uatl iUSj ul^l 

! _ 

Comments: 

a. It shows that reciting the whole Surah (chapter of the Qur'an) in prayer is 
not binding. 

b. If the Imam encounters a problem during the prayer that renders him 
unable to continue with the recitation, let him discontinue the recitation and 
directly go to bowing (Ruku'). 

Chapter 6. The Recitation In 1%^ J> U\'j&\ 1I1U - (1 ^^wJi) 

The Fajr Prayer On Fridays ' * ' '„,.»/;' ,„„ . -.. 

821. It was narrated that Ibn ^dl pi cy. _fc y\ GSiU - AY \ 
'Abbas said: "For the Subh prayer - - „ „, ,, , ,' t . >,, , * , ,-s , 
on Fridays, the Messenger of : ^ U #*«* & 9^^ ±? J <■& b ^ 
Allah H used to recite 'Alif-Lam- ^J, y> t j^J -J, t 5uii \g$j. 
Mint. The revelation...'^ and * fi _ _ _ * __, 

'Has there not been over y^ ^ 0* i ^ r if- +^ u* 'lkK 11 
man...""* (SoAOi) ^ 'j f-£ m & j^ ^' : jij 

t^Jy" JJ't :iitiJI ^3? 4?waJl 
H :jLJ>/a .4^" 

Comments: 

The Ijjwik of mosque should make it a point to recite these Surahs in the 
prayer of Fajr on Fridays. There is no doubt that the prayer will be in order 
by reciting any other Surah as well, but the Sunnah of the Prophet ^ is to 
recite these Surahs . 

822. It was narrated from Mus'ab £fl^ '-'o\jy> .v \»j\ t£U- - ATT 
bin Sa'd that his father said: " For ?*.,,., „-£, - „.' , a * 

the Fajr prayer on Fridays, the '^ 'if. r?^ ^^ ''^ & ^j^l 
Messenger of Allah £ used to 5^ .jtf «J ^ t jis ^ ^ii j* 
recite ' Alif-Lam-Mim. The ' ' 



[1] As-Sajdah 32:1. 
ra Ai-fixnm 76:1. 



The Chapters Of Establishing ... 27 ^-a A«J1^ oi^Uall &»t3j t_j|jj| 

revelation...' [1] and 'Has there not „„, „ -; - . f-^ «s * , ■"■ , - 

been over man..."^ (S«ftft) "' C-* 'f 11 ; ^ ^ S f & *" ^ 

823. It was narrated from Abu j^ ££U : J^; ^ ih'J- S£j£- - AYr 

Hurairah that for the Subh prayer ^ n t , , , ^ . < „ , , . 

on Fridays, the Messenger of 0* '^ <Ji r?'4 yi^ 1 : Y*J <j* J" 1 

Allah |§ used to recite 'Alif-Lam- '^>- %\ \-j> f ^ t ^| ^ tJ J 

Mim'. The revelation...' 131 and .**-*' *v - - V 7 

'Has there not been over fji '^H l ^ J r A ^ it ^ 

man...."^ (Sahih) $ g ^ ^ ^ : ^J, 

.<b «-*ljji ^^ a" AA* : ?- laaa^JI »_jj ^ lji> L° ^^ i4*»»Jl 4 »l~~°j 

824* It was narrated from Ul?t ijj-ili ^° JLiJ^ &J*- - AYi 

'Abdullah bin Mas'ud that for the f ,. ,., ,^;f .: r .|j *. ■'-.-.. 

Subn prayer on Fridays, the -- u ~ ^ ^ ' 

Messenger of Allah $j| used to i^^Vl ^f l£ <.ijj> ^ lf> 1^ 

recite "Alif-Lam-Mim" The ' - ]', *t , „ , .' , 

revelation... "^ and "Has there « #>' Jj-J ^ i>«- £i *»' *" ^ 

not been over man..." [6] (Hasan) \ZJJ^\ »'£ <.£&\ ;Sli> ^ Iji; 5 if 

Ishaq said: 'Ami has narrated to , „ ' „ ,< „ x , /> - TV 

us like this from Abdullah, I have • ^ > « ? >* ^ ^ 

no doubt about it. „ .^ £^ ,;£; .^, 3^ 

. ii»UJ ijl^j i«j^o jU-oJ IJu» i^j-^jJI J IS j [j—?- oili-*l] '.nij?u 



[1] As-Sajdah 32:1. 
[2] Al-Insan 76:1. 
pl As-Sajdah 32:1. 
[4] AWnsan 76:1. 
pl As-Sajdah. 32:1. 
[S1 AI-Jbsot 76:1. 



The Chapters Of Establishing ... 28 lg-3 <&u«J1j ol^l-aJl A»13J i_»f#! 



Chapter 7. The Recitation For jl&l ^ 5*^' 4*^ (v t^*" J1) 

The Zw/zr And The 'Asr ' 'ai a*-\\) -kiJT 

825. It was narrated that Qaza'ah $k£. \'Cl J\ '£ p* y\ && - AYo 
said: "I asked Abu Sa'eed AI- C\,' ^* , -** >. >,- 
Khudri about the prayer of the '■ J&-* if- "ij^ ^-^ : y^! & 4j 
Messenger of Allah & He said: ^ . j^ J-J - ti>: - ^ ^ 
"There is nothing good in that for __ \ , ."' 
you.' [1] I said: 'Explain it, may -lH ^ djAj °%^ "if- ciJ^ 1 -h?~" ^ 
Allah have mercy on you.' He .&- . > H *,- -,,,'■ . r.f , s, -,.;: 
said: The fyamah would be given ' - °^ 

for the Zuhr prayer for the Jj^jj f^> S^ULl! kjJlS' :JU . 2>l tili^j 

Messenger of Allah ag|, then one • - ->,.£,,»..' .* .„ 

of us would go out to Al-Baqi', 'G* 11 <4 ^' £>^ '^ « ^ 

relieve himself, then come back ^d <.i^>^ ^j^ '^r^ 1 ^^ 

and perform ablution, and he ' j - * ^„ .,,."-' 

would find the Messenger of ■ J*^ ^ c^J^ i* 2 ^ ^ M ^ Jj£j 
Allah jp still in. the first Rak'ah of 
the Zuhr.'" (Sahih) 

Comments: 

a. 'There is nothing good in it for you' means that the purpose of knowledge 
is to act upon it but you people cannot act upon it, since you will not 
perform such lengthy prayers, then what would you gain by asking 
questions about it? 

b. If a person does not find it too difficult, the prayer can be lengthened more 
than usual, otherwise it is allowed to make it shorter. 

826. It was narrated that Abu : i^ £&: -g^ £ *l£ i&i - ATI 
Ma'mar said: "I said to Khabbab: 



'How did you recognize that the C/* i jz** ^ 'J 1 *' i? <.J^j>x\ UUa~ 

Messenger of Allah & was ^ ^ '.^tU cl t Jli ilZ J 

reciting in the Zuhr and the 'Asr?' *'<"'"' » "' 

He said: 'From the movement of j*^' %j, 3H 5"' ^j^j "■Xjl ^j*f" °^ 

his beard.'" (Sahih) ' ' .^ ^^ ^ ?^ 

.4j (ji^Sfi Li^,j^. ^ vTWWtvn:;- 



!11 Meaning, "If you do not act upon it." See explanation by Sindi. 



The Chapters Of Establishing ... 29 lg£ AuJij ol^aJI £»Sl t-t\$A 



Comments: 

a. In a prayer of inaudible recitation of the Qur'an, the recitation should be 
such that the lips' movement follows the articulation of words recited. 
Simply reciting the words at the pre-speech level will not suffice. 

b. The worshipper's gaze, if it is raised towards the Imam, will not invalidate 
his prayer. 



827. It was narrated that Abu 
Hurairah said: "I have never seen 
anyone whose prayer more 
closely resembles that of the 
Messenger of Allah Jg than so- 
and-so. He used to lengthen the 
first two Rak'ah of the Zuhr and 
shorten the last two Rak'ah, and 
he used to shorten the 'Asr." 
(Sahih) 



U 

hi 



J,\ l&U :jll: ^ jI^ Bj£. - ATV 

g <s>! J^ 5SU» vi! Uif cjtj 
^'/Vl <^K ^J :J^ -P& 






ol^ ;A 



fijillj fLall t_ijij i^bsVi t UA t nv/Y:^LJl a^-I [g**-^] :gp» 

Comments: <~- 

Making the 'Asr prayer shorter than the Zuhr is the Sunnah of the Prophet 
Hf. Even in this, the first two Rak'ah should be longer than the last two. 



828. It was narrated that Abu 
Sa'eed Al-Khudri said: "Thirty of 
the Companions of the Messenger 
of Allah m who had been at Bach- 
came together and said: 'Come, 
let us estimate the length of the 
recitation of the Messenger of 
Allah jSg for the prayer in which 
Qur'an is not recited out aloud/ 
No two men among them 
disagreed, and they estimated the 
length of his recitation in the first 
Rak'ah of the Zuhr to be thirty 
Verses and in the second Rak'ah to 
be half of that. They estimated his 
recitation in 'Asr to be half of the 
last two Rak'ah of Zuhr." (Da'if) 



-* 1 



l£U- : r S^ ^ ^4 l&U - AY A 












The Chapters Of Establishing ... 30 L£3 <3z*J\ 3 ^\ 3 LaS\ iUtal v l^1 

Jls U5 «j?-Ij iiitf-l oJ^JlJj VTl tVoT : i- t<UU- »jJir Jj) s [<_iL**i» o:>b~J] Imj^eJ 

Comments: 

The Hatiith as such is 'Weak', yet the rule mentioned in it is correct. It is 
reported from Abu Sa'eed Al-Khudri * that "the Prophet * used to recite 
about thirty Verses in every Rak'ah of the first two Rak'ah of the Zuhr 
prayer, and about fifteen Verses (or: half of the first Rak'ah) in the last two 
(Rak'ah); and about fifteen Verses in every Rak'ah of the 'Asr prayer in the 
first two Rak'ah, and half of the first ones in the last two Rak'ah." (Sahih 
Muslim:157). 

Chapter 8. Occasionally UL^-t -0fL j^^JI (Lli - (A »*«Jl) 

Reciting A Verse Aloud For * * ' * t ., ' j < 

Zuhr And 'Asr Prayers (sv ^^ /^'j J^ 1 !*■* J 

829. It was narrated from 
'Abdullah bin Abu Qatadah that 
his father said: "The Messenger of 
Allah m used to recite when 
leading us in the first two Rak'ah of 
the Zuhr prayer, and sometimes he 
would recite such that we could . A it. K'£*w ■ v. f~- m. *i \ >' 
hear the Verse." (Sahih) ' \ %~„ ; ^ ^ - u -?-J 

."b (_ S ~ > =J *i^J>- ^ £°1 is- t j„gjijl (jj SftjiJt t_jL i.ijL#l\ 4-JLwjj 

Comments: 

a. There is no harm in reciting aloud a Verse or a word of the Qur'an in the 
otherwise 'inaudible' prayer. 

b. It could be that by reciting a part of the Qur'an in this manner the Prophet 
(Sit) wanted to convey the message to the Companions that even in the 
prayer of inaudible recitation, any part of the Qur'an can be recited after 
Al-Fatihah. And Allah knows best. 

830. It was narrated that Bara' lL» llJjt^. : .^J ^ i% &a£- - AV * 
bin 'Azib said: "The Messenger of * *. , . 



: o 


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Allah || used to lead us for the y* 1 & '^' ^ H^ ^ '^* ^' 

oVf :Jts t-jjli- jjj jljlll jji tjLi^} 
^ -" ^ .- ^ 



Zwfir, and we would hear him ' b \s : ^ v jU ^ ?) ^| ^ ^^ 
reciting a Verse after the Verses 



The Chapters Of Establishing ... 31 lfc£ Ai-Jlj ot^UaJI XatSj wtjji 

from Swat Lucrman (31) and Adh- f ^ , , „ ,,r r . .-., ii n 

Dhanyat (51). {Da'tf} ' JJ ^ ^ tf 

<WY:^ t ^ai yi «ljiJl i^ha^l i Vir/Tr^LjJl *P-_^I [^i**s> «li-l] :gi>«* 

Chapter 9. The Recitation For '<&/> j>, \*\'J&\ «^t - (^ (^~JI) 

The Maghrib Prayer ' * (i A ^ ^^j, 

831. It was narrated that Ibn ft^? j lC ^ ^ >? j*l t^U- - Ain 

'Abbas said, narrating from his ^g^ ,. ^ ^ .^ ^ ,., 

mother (one of the narrators) " " 

Abu Bakr bin Abu Shaibah said: ^ ^\ xs- ^ &\ ^ °^ <-isJ>y\ if 

"(She was) Lubabah" that she '*,.•,, rf -..: *f . - ' .*, '.. 

heard the Messenger of Allah jg & <* A -* 1 JU *•' 0* V • ^ 



> * 



reciting 'By the winds sent forth &\ J^j cJL^. l£! - £□ ij^* 

one after another...'^ 1 in the , f , t . „ . " t . 

Maghrib. {Sahih) ■ U > VX-ftS ^^ <J l >- m 

832. It was narrated from utjt i^llJJ! ^ lUi l£U - ArY 

Muhammad bin Jubair bin } .' s ,> ., * .* - : ,*.,. 

Mut'im that his father said: "I ^ J> ^^ If ^ff Cf '^^ 

heard the Prophet gg reciting At- ^ -Jfii ^JUs : JU ^1 ^ i ^J.1 ^ 

Twr (52) in the Maghrib." In a iJ * ' ,'" . ,. , t,i 

different narration, Jubair said: -jj^k ^fj^^ J> v jk 

"And when I heard him recite: 4 „ . - , ^ *,-.»',.; 

'Were they created by nothing? ^ : 4-^' '-^ ^ J 'ja*- J I* 

Or were they themselves the >> Jf ^ £ r, j*£ ^ : f^ £u^ 

creators?' up to: "Then let their ^ ^ "^ ,' , , ,,*',., 

listener produce some manifest c^i f&v^*- vW '■££ Ji xi^A^ 1 

proof', [2] it was as if my heart [r ^ ro „,-, _> , - jg ^ ^ 

were about to take flight." {Sahih) ^ ^~ -- 

tjUi- C~iJ^- {y> thai:*- t^L. <. jj^\j ijj^ ijj-jdl t^jUJl ^j^T '.qj*Z 



[1] M-Mursalat (77). 
pl At-TYw 52:35-38. 



The Chapters Of Establishing ... 32 t&9 &*J\$ oi^Uall Aatfsl k-tljjl 

Comments: 

a. Jubair bin Mut'im 4&> "was on the side of the idolaters in the battle of Badr 
and was taken prisoner along with other infidels by the Muslims. It was 
during this period in Al-Madinah that he heard the Prophet ^ recite the 
Qui' an in the prayer of Maghrib . 

b. "It was as if my heart were about to take flight." In simple words it means 
that the words of the Qur'an made such a powerful impact on my heart 
that I felt an uncontrollable urge to accept Islam. 

833. It was narrated that Ibn ty^~ ©■■■**- '-$iA Cf. J -^ ^-^ ~ ATT 
'Umar said: "The Prophet m used 
to recite in the Maghrib: 'Say: O 
you disbelievers!'"' and 'Say: He 
is Allah, (the) One.'" [2] (Da'if) 



^j& ',*JU {j& i4Hl JL^f. UiJj- 



J \% m & 'o\S :Jll y£ ^1 
£ $h <$£M* Qfc. $> :y>Jl 



Chapter 10. The Recitation 
For The 'Isha' Prayer 



834. It was narrated from Bara' 
bin 'Azib that he performed the 
'Isha, the later, with the Prophet 
g§. He said: "I heard him recitiiij 
'By the fig, and the olive'." 13 
(Sahih) 






£j 4Ul XJ> tjJb-j 



l~2aJ) v Juij Uj-1>- 



ji 



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p ^ c -/- 



J t>! us~~ 



ttjli 



■*J'JJ ilri 1 _rf L 



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Vj 



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<j; 



^ Uu^- sjjIj ^jT 



?^ C^ 



oi i£^ 



:JlS 



;>Vl fli-Jl H ^1 £ JL> 



w Al-KSfirun (109). 
P1 Al-BMas (112). 
[3i Af-Tm (95). 



The Chapters Of Establishing ... 33 l&S £uJtj tstl^Urfl a* til i_»|^| 



835. 'Adi bin Thabit narrated .rf-:f . .as,, *. '*-.» ,^v 



5-L-/2J! ^ 



Afo 



said: "I have never heard any ^ jX* & &\ ■&> &jJ-j :^ jQi 
man with a better voice or who . , * „ ** * \ *°\ \< s - ''%'* 
recites it better than him." (Sakih) & ' — - J ^ <*' :SjbJ 

Comments: 

While reciting the Qur'an, effort should be made to recite it as melodiously 
as one can. However, any resemblance to singing a song, or giving it a 
touch of music, must be avoided. 

836. It was narrated from Jabir £$, :_^ £ lUi Gilt - Am 

that Mu'adh bin Jabal led his ti * , 

companions for the 'IsM' and he ili* ol j>M- °^f '^J^ 1 t^ 1 ^ '■^» ^1 

made the prayer too long for ^u i ' i[ ^J l J^j^ U, r^ <;, 

them. The Prophet £| said: ^ „ ; '- \ „- 

"Recite 'By the sun and its ^-^iJL tjiln :||| ^Jl jUi t^Iip 

brightness, 41 ' 'Glorify the Name '?„, ' , , .%,. '.», , „"' ,.., ,,,/> „ 

of your Lord, the Most High, 42 ' <^' J '>^ ^ H &•* * UU ^ 

'By the night as it envelops, 431 or, . «iljj *Z,l l^ij <. ^yJL; til 
'Read! In the Name of your Lord 
Who has created." 441 (Sakih) 

Comments: ^ 

a. Mu'adh bin Jabal 4&, having offered the 'Ma' prayer behind the Prophet i§| 
used to lead the prayer in the mosque of his locality. In a situation like this, 
when this prayer was conducted even after; the prayer in the Prophet's 
Mosque, lengthy recitation made it burdensome for the people, so much so 
that some of the people brought the complaint to the Prophet g. The 
Prophet M„ therefore, admonished Mu'adh (Sahih Muslim:l7$) 

b. The Imam must show consideration to the people who are weak or have 
other needs to fulfill. 

c. In case of a grievance against someone, it does not fall under the category 

m Ash-Shams (91). 
PI Al-A'la (87). 
[3] Al-Lail (92). 
[4] Al-'Alaq (96). 



The Chapters Of Establishing ... 34 t&J Jj-J( 5 sZj|jW* AaiSj wijit 

of backbiting to bring the matter to the notice of the superior authority since 
the objective here is to bring improvement through the correction of the 
mistake, 
d. Recitation in the 'Ishd' prayer should be brief. It is, therefore, the Sunnah to 
recite either the chapters named by the Prophet j§{j, or similar to them. 

Chapter 11. Reciting Behind ijLt U tjjl <L&-(\\ p^JI) 

The Imam .' .. ,. ,,,.,.. 

837, It was narrated from J> J^ J 'J 1 ^ u? f^ ^-^ ~ A1 " v 
'Ubadah bin Samit that the ..',,'. -, ,,,, >. *-.-.. - ,°, f 
Prophet m said: "There is no " '^ 'J^H *^H J 'jJ*- 1 ^ 1 
prayer for the one who does not ^ t^jijj! ^p t^4^ i? oli^ i2jl£ 
recite Fdtihatil-Kitab in it" (Sahik) ** * .V K , . „ # t „ > fl , 

IjJ fjfc pi ^ iSU Vi :Jll jgg *^l 

\_q]S cj\jL^\ jjj j>jjLj!j f>U"^J SelyiJl i_Jj^-j i— 'L tjliVl (^jUsJl a*-j>-\ ', xjjfrsj 

Comments: 

a. This proves that the recitation of Al-Fdtihah (Opening Chapter of the 
Qur'an) is a Rukn (basic article) of prayer. There can be no prayer without 
it. 

b. 'There is no prayer for the one who does not recite Fatihahatil-Kitab in if 
clearly means that this rule applies to all denominations of prayer — 
obligatory prayer, voluntary prayer. Imam's prayer, follower's prayer or the 
individual's prayer. Which is to say that reciting Fatihah is essential for one 
and all. 

838. It was narrated from Abu g& :£ji J* ^ J? y\ 6&- - ArA 
Sa'ib that he heard Abu Hurairah " t "' ' ^ r , 

say: "The Messenger of Allah |§ b* 'SP^ $ a* l Q* (>-' J^^i 

said: 'Whoever performs a prayer c f y \^^ •' - «j, _Ci ^ odl 

in which he does not recite t ' ■ '_' (f ,' ^' ' 

Umfnul Qur'an (the Mother of the J^ : J_rt 5 jiy* ^ ( M-i ^1 °jl>-i i_jlill 

Qur'an, i.e., Al-Fatihah), it is «-> .j ;o, j, .^ .^g , ' J . ,, 

deficient; not complete.' " I said: ^ r ^^ ^ ' ^ ' - ? *" J 

'O Abu Hurairah, sometimes I am . «»Ul ^*> 'jr,'-^ 6** ^O 5 ^' fV ^ 

behind the Imam. He pressed my /, » ,tr,c *-',,, a ' f y 

forearm and said: 'O Persian! '^ J ^ ] *■& 4t S » ^ S =^ 

Recite it to yourself.'" (Sahih) y -tf?J* L I : ^J 'y^'S? J^ 'f^ 1 



The Chapters Of Establishing ... 35 ^-3 4**J\$ lLjI^JujJ! JULSl <— »f$jf 



:-. , . tii™jsj ^i L^J 1^51 

t 

Comments; 

a. Being 'deficient; not complete' means that a prayer done without it is not 
complete and we have to redo it. 

b. 'Recite it to yourself' does not mean to recite it in the heart without littering 
it by the tongue, because the term 'reciting' does not apply to it. It only 
means to recite it in a way that the person next to you does not hear it. This 
manner of recitation in no way violates the Qur'anic command to 'listen 
with attention' and 'holding one's peace' (7:204) as the Prophet's clear 
command (to recite it behind the Imam) is sometimes suggested to be. 

839. It was narrated that Abu - ^ ^ : ^J J] fife. _ An 

Sa'eed said: "The Messenger of 

Allah 3§| said: "There is no prayer 

for the one who does not recite in 

every Rak'ah: Al-Hamd (Al~Fatihah) 

and a Surah whether in an 

obligatory prayer or another.'" 

(Da'if) 



Comments: 

a. The Hadith suggests that, along with Al-Fdtihah, some other part of the 
Qur'an must also be recited. But the Hadith is 'Weak'. As such the only 
obligatory recitation is that of Al-Fatihah. Reciting some other text of the 
Qur'an is voluntary, not obligatory. (Injah Ai-Hajah) 

840. It was narrated that 'Aishah . j.^, ^ - ^j, gfc. _ M . 

said: "I heard the Messenger of '' ' ' * > , t 

Allah i|| say: 'Every prayer in n3ls^i[ ^J jIA* ^ '^1*^1 4* &•**- 

which Ummul-Kitab (the Mother ^,, .;,,., . ,s, . ,., . - 

of the Book) is not recited is ^ r ^ ' -■ <^ - - v* c^-j ^ 

deficient.'" (Hasan) <1j^j <^^ :cJl* i^l* 5* '^' i* 













. -J^l 


jllLL 


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b* 


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^ 


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t^jASJi 


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■m 


4jI Jj-^j 


J 15 :Jli 


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.clij^ 


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The Chapters Of Establishing ... 36 lg*d &l»J1_j 0I5WI XolSj wljji 



4J jLf- <^j t _ B >=J ^-L^ JLi JU^.1 ^1 ^ YVo/V.U^f 4^-_^1 [&**- Oib~a|] : 7HJ^> 

841. It was narrated that from : li ^J\ J, j^ ^ jjjjl l£U- - A£> 
'Amr bin Shu'aib, from his father, ; a ' „ ' , t ^ s 
from his grandfather, that the ^-^" : i> L - il VJ^ ii '-^ji ^^ 
Messenger of Allah sgi said: ■; •' 1 • " ■ ' >\-.A, *.,* 

Every prayer in which Fatihatil- i d , ' ', s - 

KMfc (the Opening of the Book) is J*" 11 • J I* SIS ^1 Jjh^j til ;>*=>■ ^p t^l 

not recited, it is deficient, it is - ,'A. .-.,■; ,. . f-t- i, „;, , 

deficient. (Hasan) ^? •, - ,*.-*., j—. , 

. 'r-li>- {jQi <-r\Je~ 

842. Abu Idris AI-Khawlani gfc. -^ ^ t^ &^ _ My 
narrated that a man asked Abu , ^ s , 
Darda': "Should I recite when the Cf. ~4j&> ^-^ :jlilLl & tiU^J 
Imam is reciting?" He said: "A \ '.£, j>"" •' ' *' r '• ' ' "" 
man asked the Prophet % "L , 1°^^^ ^ ^^ ^ '^^"" 
whether there was recitation in :Jl* fiSjaJl ^i ^p t^VjiJl ^jSl 
every prayer The Messenger of ^ ^ " y ^ v^ flf,' 
Allah |§ said: 'Yes. A man ^' ~ 6 , °^ 
among the people said: 'It has *&\'J, sSA-J- ^ ^1 :«H 5^JI Jij jti 
become obligatory."' (Da'if) , .' -.* .'1 .1 V a ,, V : 



843. It was narrated that Jabir bin t£U- r^I^ ^ ^*^ l ^***' ~ A ^ 
'Abdullah said: "We used to recite 



the Opening of the Book and a 






S«ro?j behind the /mam in the first :J15 Al ji°p ^ y \^- °^Z <.j^\ ijj ^ 
two Rak'ah of the Zwfrr and the __ , . ; " . y ' t ~ 



'Asr, and in the last two Rak'ah J f 1 "^ 1 ^^ ^^ ^ J '3 s ^ 



(we would recite) the Opening of t! - - ^^j, ^-^ t ^ii ^ -<^ s u 
the Book." (Hasan) "^ ; ' ' ' - - - y 



The Chapters Of Establishing ... 37 (fed <&-*% c*tjA.ai1 iutal t_il^1 

JIS t <u ^^^j ^ j^j*^ ojJ^ ^ W*/T:^3^Jl -^-^1 [/>*«?- o^u*»|] I *iij>u 

Comments: " " 

a. Reciting Ai~Fatihah behind the /mam as well, is an enjoined duty. 

b. In prayers of inaudible recitation by the Imam, some other part of the 
Qur'an may also be recited after Al-Fdtihah. 

Chapter 12. The Two Pauses ^J?" J> '.^-(^ (~~J0 

Of The Imam (j0 y ai^dl) •U'il 

\ t 

844. It was narrated that J^^ ^1 ^J-£\ ^j J^f UjJl£ - Mt 

Samurah bin Jundab said: "There % '^/, r .s, >., ,-«, _. 

are two. pauses which I tJ ^ ^ :^Vi ^ L^ :£S*J| 

memorized from the Messenger of ^ i'Jj^ ^ it y^}\ ^ t sSla ^p 

Allah |§, but 'Imran bin Husain "' ^ _ ^,. ' 

denied that. We wrote to Ubayy S^J If [ &^ o&^ :JU ^sJ- 

bin Ka'b in Al-Madinah, and he . JLiJi\ 'J tfj>» ilJi P .jgg 4l 

wrote that Samurah had indeed „ ^ ^ _ , , 

memorized them." (Hasan) | - )I 4^ 'i^**% s-*^ ij? ill' Ji ^r& 

(One of the narrators) Sa'eed ... .Lii- jI o"' ' 

said: "We said to Qatadah: 'What ' °~ f °~' 

are these two pauses?' He said: jlfU U :ei£l! 13&» :jL^ Jli 

'When he started his prayer, and ,- , , , ,, - ^ , 

when he finished reciting.'" 1S P ^"^ J ^ H :JLI ?oliieJl 

Then later he said: 'And when he . ssl/^Jl '-j, \'i 

recited: 'Not (the way) of those ^-q. '<\ > - ', *.,---** 

who earned Your Anger, nor of Vj^* 11 y^f ^ ^ j 1 ^' JU P 

those, who went astray/' 1 ' They _ 4{$^£\ Vj rv«^ 

used to like (for the Imam) when , „ , "'„ ,'T^ 

he had finished reciting to remain Crf £/ '4 'p-fc^ ^J : <-^ 

silent until he had caught his ^ ^ ^ J^ ^ ^ t „,--], 

breath.'" ,-,, j~. ur~ - , jr 



Comments: 

Some people say that one should recite Tatihah behind the Imam as the Imam 
recites, within oneself, or rather, he should recite it during one of the two 



111 Al-Fatihah 1:7. 



The Chapters Of Establishing ... 38 i&£ aWIj ol>UaJI *»lSt s_^1 



pauses of the Imam but the view is not correct, since the Prophet iH had not 
made those pauses for that purpose. That is why they were so short. 
Besides, the Companions did not keep to this practice. There is, thus, no 
secure basis for allowing the recitation of Al-Fatihah only during those 
pauses. 



845. Samurah said: "I memorized 
two pauses in the prayer, a pause 
before reciting and a pause when 
bowing. 'Imran bin Husain 
denied that, so they wrote to Al- 
Madinah, to Ubayy bin Ka'b, and 
he said that Samurah was 
speaking the truth." (Hasan) 



Chapter 13. When The Imam 
Is Reciting, Then Listen 
Attentively 

846. It was narrated that Abu 
Hurairah said: "The Messenger of 
Allah g| said: "The Imam has been 
appointed to be followed, so 
when he says Alidhu Akbar, then 
say Allahu Akbar, when he recites, 
then listen attentively; when he 
says: Not (the way) of those who 
earned Your anger, nor of those 
who went astray, ^ then say 
Amin; when he bows then bow; 
when he says Sami' Allahu liman 
hamidah (Allah hears those who 
praise Him), then say Allahumma 
Rabbana wa lakal-hamd (O Allah, 
our Lord, to You is the praise);" 
when he prostrates then prostrate; 






cr- 3 ^ 1 Cf 'Cr-lK If '^ If) J^^i, 

J Vj-USw iZ' hii- *- , o yn*> La ijls 
JJ^- i^wij iJfl^aJ! lla 4xSv^ *N /'M 
/jj o\j*J> jlLe- liiij J^ 'fj^J^' 

G-U- : £li ^f 5? jfc j^t l2£U- - Ail 
^1 ju£ d|» :|§ «Cu\ J^3 JU :JU 

k.w- ^jii «a\ jLw :JU lilj tljjtS'jli 
ji^. IJilj iJujJI liiJj l^j jUfUl : y_^«a 
L»_ji>- IjLJsa LJL>- J^? lilj tljJ^iU 



[1] Al-Fatihah 1:7. 



The Chapters Of Establishing ... 39 l^ &L*Jtj ol^UaJI <Ul3j tjl^jt 

and if he prays sitting down then 
all of you pray sitting down.'" 
(Sahih) 

Comments: 

a. The follower is prohibited to precede the Imam in his movements and rests. 
His duty is to follow the Imam totally. 

b. 'When the Imam recites, then listen attentively 7 means that when the Imam 
finishes reciting Fdtihah and starts reciting some other part of the Qur'an, 
then the follower has to listen to him silently without reciting the Qur'an. 
As for Al-Fatihah, we have already seen in Abu Hurairah's narration that 
the follower has to recite it. (See H.838). 

c. The rule requiring the followers to perform the prayer sitting down (even 
though they had no problem standing) if the Imam leads them sitting down, 
was later abrogated. 

847. It was narrated that Abu 

Musa Al-Ash'ari said: "The 

Messenger of Allah §1 said: 

'When the Imam recites, then 

listen attentively, and if he is 

sitting (in the prayer) then the 

first remembrance that anyone of t , *J£ ^, fjs ^ .^ ^ J , , ^ 

you recites should be the Tashah- ', > 

hud.'" (Sahih) {tf-tf-t /i #1 j&ii jiiSJI J» Stf ISU 



; j lUal 1 jy 




eut - 


AiV 


i* 


^1 


<J UfcUL>l Typ- 




l-fj^ 


jIp 


ijl ^^ 


is 


^ ^ 


toits 


:Jlf 


t^LsSfl 


<j*r J} If l 6^^ ^ ( 



Comments: 

a. We should listen attentively when the Imam recites any other Chapter after 
Al-Fdtihah in the prayer of audible recitation. 

b. In Tashah-hud, first recite the prescribed invocation (At-Tahiyyatu Lillahi...), 
then the Salutation (StMt) on the Prophet jg, and then other supplications. 

848. It was narrated that Ibn J t *K* i u^ i? j^? J^ ^"^ " AiA 

Ukaimah said: "I heard Abu *• ^^ £^ .'^ jL ^ - ^ 

Hurairah say: "The Prophet jp led *,,",* * 3 

his Companions in a prayer; we :Jl» ^1^ ,jil ^ 'i£j*.p' ,j* ' 
think it was the Subh. He said: 



The Chapters Of Establishing „. 40 V&3 «k*JI^ t^it^UaJt iaii} t-il^jl 

"Did anyone among you recite?" ^ , t * > j„ ,,.,, f , „ _ 

A man said: "I did." He said: "I m ^ J^ ■<Jj* •_*>» 4>. *^-*- 

was saying to myself, what is : ju^ .iL^j| Lglf ^L r t sSU> <bUU>l 

wrong with me that someone is -*#,■-.- s > c'-- = ' 

fighting to wTest the Qur'an from - M '■ j£> Jli u< ^ '& '& V J* 1 

«e?" (Safcft) . ,£& ^Ul ^ U Jjl Jlj : Jll 

849. It was narrated that Abu & tf^ -^ - ^ ^. _ AH 

Hurairah said: "The Messenger of ' t ' , s , - 

Allah m led us. in prayer/' and he Cf) &* 'i^P 1 Cf" 'S*^° &■**- : ^^ 1 

mentioned a similar report, and *■,,,' f, . -,.; ;„,,.► f . - ;^.if 

added to it, and he said: "And. ^ ^ ^ ^ /f ^' 

after that they were quiet in the : J Is tj-j Sljj i»5^ j^** .'St ^ 

prayers in which the Jmara recites . . >,„ .- - 

aloud." (Sam) -f^y^^^' lj^» 



.(JjLJ) il^JuJl J&\ [«jp&^s] '.ptjjsxi 



Comments: 

The two Ahadith are explicit on the point that prohibition on reciting the 
Qur'anic chapters other than Al-Fatihah relates to the prayer of audible 
recitation. 

850. It was narrated that Jabir jZi S&J&. :jJLi£ 'J, ^1p QjJ- - Ao« 

said: "The Messenger of Allah M „ „ . - ; ~ - , > ,. , 

said: 'Whoever has an Imam, the <J* 'd 1 ^ ^ t^ 1 ^ '<^*-^ ^ ^ 

recitation of the Imam is his jtj : ju ^ ^ tj ^jji ^f ^ tj ,^i 

recitation.'" (Da'if) , , '' ' '" " /' ' 

Comments: 

Taking, the cue from this Hadith it is sometimes, argued that the follower has 
no need to do the recitation, since the Imam's recitation is enough for him. 
However, the : Hadith is extremely Weak and not fit for argumentation. 



The Chapters Of Establishing ... 41 l&s -Si^Jlj oljLoM <£*l3l h-ii^l 
Chapter 14. Saying Amin Crf^i j&r^ "r*^ ~~ ^* ^^^JO 

851. It was narrated from Abu j t tli ^f ^ ^ jif iSli- - ao\ 
Hurairah that the Messenger of ,,' ,> "V« , - ; a, * - 
Allah ^ said: "When the reciter C?. <J^ b ^ : ^ 'J 1 ** <>! f^-* 
says ifflin, then say Amin, for the ^ ^^ - <.6j*}\ ^ '^ 
angels say Amin, and if a person's -' '"'_ *-,"', - ' , "\ 
Amin coincides with the Amin of 58 5" 1 JjAj <J> '"JiJ" yrf' o* ' vr~*" 
the angels, Ms previous sins will g^, ^ ^ , ^ ^ ,; ' .^ 
be forgiven. (Sahih) ' *- * 

jAC co>jj^<JI ,j^;u **>^u (3*'J j** ' 0^3* 

Comments: 

a. It means that the follower should say Amin upon the Imam's saying it, even 
if he was ahead or behind the Imam in his recitation. 

b. It confirms the Imam's saying Amin aloud, since the followers can only 
answer it if he hears the Imam say it. 

852. It was narrated that Abu ^ J~y>- j n_Jli ^ ^ &!>. - A«X 
Hurairah said: The Messenger of ^«, '.e *„„ ,;*„ , ■ ; ■ 
Allah jg said: "When the reciter ^ : <>^ ^ b ^ : ^ u a^ 1 
says Amin, then say Amm, for if a -J, jjj, ^ i^. i \£j£.j : -. , ^Xii 
person's Amin coincides with the -• , „ j .. t 

Amin of the angels, his previous r? m C* r?^ J 'cS^JI ^Jl 
sins will be forgiven." (Softft) ^ t ^ ^; <&l & C r j^ : Sllf *j'|^"| 

&! D -lit ^ Jj-^j Jta :JU i^iy* ^1 

^j«-ob 4Lj*u j£L? tj-^ 4 i^i^u fr^j-isii ^i 

853. It was narrated that Abu £^ ■ ^ ^ i^J ^^. „ A ar 
Hurairah said: "The people ' 



The Chapters Of Establishing ... 42 l^ JtuJIj i^ljUall &*\&l u*1$j! 

stopped saying Amin,. but when „, .,-•>» *i ,< 4 ' * *° * ,° , 

the Messenger of Allah M said «^ 'd J <* -^ ^"^ : ^~^ ^ ^^ 

'Not (the way) of those who J\ ^ L ~2y> Ji <U <y1 '«l # ^j 

earned Your Anger, nor of those ,"" ^ „^ , «*' a' ' - - - , " 

who went astray'™ he would say <JA> o\5j ^tt] ^,ti\ 3y :<J\S sjJ> 

Awn'n, until the people in the first *^ Vj ^J J£^ „ . j^ 

row could hear it, and the mosque t^^ "' 



lit Ji 4)1 
would shake with it {Da'if) * j^~ *o^* -^ l i0C$& % 

^ HrS;?- tflLa^l f-ljj ,-j~abJi <~ jU tSj-LiaJl tjjjljj! <^jj>-l \_t~ju1u0 a-dum*!] Itjjjkj 

Comments: 

As to the chain of narration, the Hadith is Weak'. However, the rule is 
proved from other sound Ahadith. (See SilsUatul-Ahadithus-Sahihah, H. 464.) 
Imam Bukhari has said: Both 'Abdullah bin Zubair 4$> and those performing 
the prayer behind him said Amin in a way that the entire mosque 
reverberated with the sound. 

854. It was narrated that 'AH £&. .%£ J £ Suii l-Si - A«£ 
said: "I heard the Messenger of 

Allah fH saying 'Amin' after he u^ 1 ui' UjJ =" : (>^y , ^ <jj -V s " 
said, 'nor of those who went , u, r » - ,.,i ° ;-r„ . ,- r„^ 

astray. 1J (Sahih) - * ' 

.t^-jTm :<3^ "j-J^ll ^j» : Jls ty 

855. It was narrated from 'Abdul- j(Xi 3 i-j-CkH ^ HaJ tsli- - Aeo 
Jabbar bin Wa'il that his father ,„-..,*' <s „ ' - , • - , . 
said: "I performed prayer with CA fi y) ^-^ : ^ u (SM.^ 1 ^ O^ 1 
the Prophet and when he said: ^ ^ £* y, t JlAij ^f ^ « ^ 
'Nor of those who went astray 7 / ] ' ' * « ^ ' " *■ * 

he said Amin and we heard that •§§ ijc^ ^ '^v' : ^^ fei 1 0* '<J5'3 
from him." (SoMb) . i^Ti' : Jli ^^Jt^lf V> :Jli tlli 



m Al-Fatihah 1:7. 
[Z] Al-Fatihah 1:7. 
[3] Al-Fatihah 1:7. 



Hie CMjpters Of Establishing ... 43 1$^ &-JI3 o1^Ju<aS) X»-l5t lj^I 



. 4la IaUa*»w£ 

856. It was narrated from 'Aishah ^Sr^' -jj^> Ji 3^>^\ &■*>■ - Ao*\ 
that the Prophet H said: "The , . ?.*, ,-;*, _ .,-.. ., >„ , a .. ;,„ 

T , . ,V JUJ- IXlJb- I Oil ill JLP ,*j ^a^2j\ J~£- 

Jews do not envy you for ^ -i- 7 ^ '■ <-r- - 

anything more than they envy ^ t«JU> ^f ^ ^^ ^^=- :^^- 

you for the Satam and (saying) v «f ' •=„ ^ -.-.,. , % 

'Amin.'" (Sahih) U " " JU ® ST 0* *^> 0* 'fe 1 

i>u jUwJ jjfi 'Khh'.T- Uji<Ji ujiil ^» jjliiJl terj>-< [?=-flW oiU«»J] I jjj j>sj 

i \ \T /Y : jwj^wJI i .g^ "fi " <C~»p-_5 C^j^^jJIj t^jJu-aJlj t^AO;*- t<l*J^- /^jl 4j^src-^J 

- /j~at iij^Ajl ^ *-^iU^ i_al>- *^Jaij t_j« j,/?M ^°Ulj p^LJI 

857. It was narrated from Ibn J^UJl jJjJl ^° ^l!iJl l51>- - A«V 
'Abbas that the Messenger of ,s a,* j. *,,--*, • , » 

Allah said: "The Jews do not envy -«' J '^~ ^ 0i ^ ^^ :^aJ1 
you for anything more than they -^ ^ i >: - jj^ £^ :Slls ^ 

envy you for the Saldm and » „ ' ' ',.„,, " . 

(saying) Arain, so say Amin a 'ju=p ^ "-iy** if. Ai>lljs ^-^ " t ^-r* J1 

great deal." (Da'if) m ^ ^ ft :Jli ^li j?l ^ 

Comments: " -^ ^ ^ 

a. Exchanging Sfl/flm (salutations) while greeting each other, and saying Amin, 
is a special characteristic of the Muslim people, noticed even by the non- 
Muslims. 

b. Envy keeps them from adopting it, yet they wish the Muslims as well to 
lose this characteristic. 

c. Islamic etiquette is to greet each other by saying As-Salamu 'Alaikum and 



The Chapters Of Establishing ... 44 't&J AUsJVj uztljJLoM £o..t£l. <-* W 

PVa 'Alaikum As-Salam . But the sad state is that some people have given up 
this excellent invocation in favor of meaningless words of greeting used by 
the non-Muslims. 
d. Amin means: 'O Allah, accept our invocation' or simply 'May it be so'. This 
abbreviated invocation is in fact the repetition of the longer invocations 
already articulated. Jews and Christians also use this expression (spelt as 
'amen'). They have probably taken it from the Muslims, or else it is one of 
those things still extant from the teaching of earlier Prophets. Hence it is 
that they do not like the idea of seeing the Muslims using this blessed 
word. Muslims, therefore, must be wary of the designs of the disbelievers 
and never leave the blessed invocations of Amin and Salam . 

Chapter 15. Raising The lit &Q\ ^fj *^£ - ° (*^~Jl) 

Hands When Bowing, And ' %*w ° ' * A' '*-- iV -^ 

When Raising The Head t/ ^ & *-0 £*j '^i <>gj 

From Bowing (o* Si^l) 

858. It was narrated that Ibn <y. p^ j 'JX^j j| ^ UjJ*- - AeA 

'Umar said: "I saw the Messenger ^^ . , J.j , t,, ,-> >i - .s, 
of Allah 3|f raising his hands until ' * y '^ -^ y - J ^ 

they were parallel to his shoulders iJ^* 'if- 'iy^ if L %~? &} o&* 

when he started the prayer, and -' .^ . - ',, .,. „'f, •- - „„, „ 

when he bowed in Ruku', and H « *"' J ^ ^ :<JU J** «*' 0* 

when he raised his head from 11^. ^iUxj' JU ^i iij tsSLSJl iliil 

Ruku', but he did not raise them ,"»"«, ,-, c : „ ,-„ r , 

between the two prostrations." 0^ ^ <*?J '^ 'd^> H> l ^° 
{Sahih) .&^\ '&*&%. ^ 

iy j*J <-*i iSy^ if LJjk it" ^"jifJ f^J 'VTAtVVwVro:^ tjJ! ... ^jVl 

Comments: 

a. It is unanimously agreed that raising the hands (Raf' Yadain) while starting 
the prayer is the Sunnah of the Prophet jf|. 

b. This Hadith speaks of raising the hands up to the shoulders, while there are 
other Ahddith that speak of raising the hands up close to the ears. Thus, 
both of these variations are proven from the Sunnah . We would do well to 
alternate between the two practices, namely raising up to the shoulders at 
times and taking them close to the ears at other times. 

c. Raf Al-Yadmn (raising up the two hands) on three occasions, namely (i) 
while going into the bowing (Ruku'), (ji) raising the head from, the Ruku', 
and (iii) rising for the third Rak'ah, is the Sunnah of the Prophet jjfg. 



The Chapters Of Establishing ... 45 l^-s £u»M .3 lirtjWI £»£! vW 

d. Hafiz Zainuddin Abul-FadI Al-'Iraqi in his book (Taqribul-Asanid) has this to 

say: "Ahddith concerning Raf Yadain have been narrated by fifty 
Companions, including those that have been given the glad tidings of 
Paradise." (Tarhut-Tathrib 2/254). 

859. It was narrated that Malik iji t5li :iJ^S ^ Jlii &i>- - A°^ 

bin Huwairith said that when the , , *,.^ ., *,^ ,^*,. . —j >.. 

Messenger of Allah ^j§ said AUShu ^ '-^ T ' Cr JJ ^ 

Akbar, he would raise his hands iiiijjjill ^ ^JJli ^ t*^li ^ j^ 

until they were close to his ears; t ' , '' s- - - - -4 i 'i ' s » 

when he bowed in Ruku' he did ^ *>- £ J ^ H ^ ^ **' J ^ il 

likewise, and when he raised his jju Jli> £Tj !il} t ^sf ^ Ljj l^ii^ 

head from Rwfcw' he did likewise. ,„' ,./ , , ,/', . , \ 

(Sahih) & CT^ 't-^ 1 '& ^ l ~> & !i P '^ 



860. It was narrated that Abu fL^* j <-'^ ^ Cj>. <J^ k^ _ AV 

Hurairah said; "I saw the ..*,.*.■», ,-., ^, t„; ,«, ,., 

Messenger of Allah j§| raising his y * °^ ^ 5 * Lr - 

hands during prayer until they J**-*J^ 4~* l£ <-<JL^4? {/. r4^> If 

were parallel with his shoulders '- f _ , ^, * : ,,.,, 



when he started to pray, when he J ~^ ^ :JU 5 ^* <^' ^ '£p^" 

J^SSi J.LJ- ;*>LSiJ| jji ^Jj A^ iHI ^>l 

0^?> 'Jfji" tJ^-> t = >-^JI ^ps; ^ 



bowed and when he prostrated." £&> '.Ai- sSUkJl ,J> <^i i^ 



■ Jj^-*sO 



fcjL**Jj ioJ^Jj fj^' lM l^^* H'J ^^k tJailJl 11* jJu oj^-j VVA:^- tijb (jj! J^p ytS 

861. It was narrated that 'Umair »uij l55ai : jUi- ^ fll* l£U- - An \ 

bin Habib said: "The Messenger , , . ,-.€,, ,-j«, ,,„;!. ;,. -■; >., 

of Allah if used to raise his l ~ r ^ JJ ^ •~ r - 

hands at every Takbir (saying ^£ <.tj\ °^j> <.J** & ■££ J> . hjiI £s- 

Alldhu Akbar) in the obligatory , > ' , , * , ' , .'„,> s 

prayer." (Da'if) ^ J ^ aK :JlS 'VsT ^ ^ toJ ^ 



The Chapters Oi Establishing ... 46 l$-£ &-Jlj oljiuaH A»l5j «~tl»^ 



862. It was narrated that j^ <&& : _,& ^ £Ui (•&. - A\Y 
Muhammad bin 'Amr bin Ata' , '.,',, 

said, concerning Abu Humaid As- •/^ <^ i^ 1 -V 1 ^-^ : Jrf-' Cf. 

Sa'di: "I heard him when he was J ^ fe j; ^ - ^ tf^ 

among ten of the Companions of *' * ' 

the Messenger of Allah ^g, one of Ji y>J '^*^ :JU njJtliJl jJX>. 

whom was Abu Qatadah bin • f, ,-i * <, i >* , - . f • -f 

Rib'i, saymg: 'I am the most \ t ; £ ' ^ - ^ *^ 

knowledgeable of you about the i%k> ^xIIpT U :Jll ^j ^ la la _^I 

prayer of the Messenger of Allah - fi ' . : ,•,',?"« ,, , ,- 

m- When he stood up for prayer, ; ^' ^ r 4 jl * •« *"' ^ 

he stood up straight and raised U^, jjil^ J>- ^i; ^ji tUsl* iJj&I 

his hands until they were parallel ./'"*- , >s ,. - - - j 

to his shoulders, then he said: ^ Sl ^ ^ I J« 5 ' 1 *" :Jli P '^ 

A«a/w Atoar. When he wanted to t £&. li* ^ Ji ^i' & t is>; 

bow in Kuku', he raised his hands „ '' *' ' , „ , * 

until they were parallel to his ^ £?J * 4 -4*- 0*! ■<*>> £S"~ ,B : <-^ '^i* 

shoulders. When he said Sami' 

Allahu liman hamidah (Allah hears 

those who praise Him), he raised <^- £>-$> li? <■£&> U& Ci'M^-' <J&- 

his hands and stood up straight. ; - 4 ,,..■ 

When he stood up after two "° C^ 

Rak'ah, he said Allahu Akbar and 

raised his hands until they were . 

parallel to his shoulders, as he did 

when he started the prayer.'" 

(Sahih) . A • r : c t f ai- [j^w] : g^AJ 

Comments: 

In addition to other occasions, the Hadith also proves the practice of raising 
the hands while rising up after Tashah-hud, and as many as ten 
Companions 4&> bear testimony to it, with no dissension. 

863. 'Abbas bin Sahl As-Sa'di J tf^ ■& % i^ {&. _ Anr 
said: "Abu Humaid, Abu Usaid s> ^ _ ' , ^„ t ,, ,, s 
As-Sa'idi, Sahl bin Sa'd, and o"^ b '^ :uLni j! £li EH :^U 



*i*Ji f^JJ ^ t ( j~ ; ^^ ^* f^ ^^ i Jj£frU 



The Ch&pfers Of Establishing ... 47 Ifefr £uJ\^ &\jUaS\ &»\&\ ujI^j! 



Muhammad bin Maslamah came „, , f t , „,.. - ^ t _ . , , 

together and spoke about the ^ *> C^ 1 :JU '^^ J^ <*' 

prayer of the Messenger of Allah k ^ V; j^j t( |j^O jl^f ^rj 

2H. Abu Humaid said: 'I am the 4 „ t ,S, ,^, jo >„,,, 

most knowledgeable of you about ^ l ^J "^ '-?>*» '^^ 0^ -^^3 

the prayer of the Messenger of ^ ■£&{ tf -^ ^f j^ ^ 

Allah |6. The Messenger of Allah „,', - * s 

% stood up and said AUfihu 'j& f 1 * US ^ JjAj <^| : 3H ^ <)j^j 

Akbar, and raised his hands, then «i ia n »«£ - -'- «■; .-, -■:-- 

he raised them when he said ^ '^ ^ ^ & ? ^ & 

Allahu Akbar for Ruku J , then he Jai- J5 «-^ u^°" i£j£*'j <■ 5d-^d £*y f^ 

stood up and raised his hands, * . , , < 

and stood straight until every ' " ' ■** <-** 
bone had returned to its place.'" 
(Sahih) 

^y\ ^i^>- ^ VV^It- ( OjlviJl 9-bil ' — »L 40jJ~aJ| t^jb^jl *L?-^p>-I [«-5^^»] ! «J j^BJ 

Comments: 

It is necessary to stand up straight after the bowing. Not to stand up 
straight from the bowing and hurry towards the prostration is against the 
Sunnah . This composed method of bowing and rising from bowing is what 
has been conveyed through the phrase 'returning of each bone to its place'. 

864. It was narrated that 'AM bin <^J«Jl ■&■ cy. ^t^\ £&>- - A "^ 

Abu Talib said: "When the ', ti >\ .-*., ,. '.^»\> ,< s - i *A. 

Prophet m stood up to offer a ^f ^ 1J> * ^ - ^ : ^' 

prescribed prayer, he said Allahu ^T ^ [j*^ 1 -4^ &^- : (S?-^^' 



«^" j 



Akbar and raised his hands until „ , ., , , , ^ . , „ , 

they were parallel to his & ^ ** <J* 'V* <ji ^^ <>* '^ 

shoulders. When he wanted to g£ V£ c^>^l ^2 1 ^ ^ tj^ili 

bow he did likewise; when he „ { - __" r '„ , 

raised his head from bowing he V^ ^} if. ^ If- '^'j ^ ui J" 1 

did likewise; and when he stood -^*j, J, ^ ^ gg V?j, ^ .j^ 

up after the two prostrations he ' , f ' ' _ * \ -' 

did likewise." [1] (Hasan) j^- ^jfe J^- £■** £fjj 'j~- jJjS^Jl 



[1] Sindi said: "It is as if they abandoned that because of it contradicting the popular 
narrations." 'Azimabadi ('Awnul-Ma'bud) said: "The meaning of 'the two prostrations' is 
two Rak'ahs without a doubt as is reported in the following narrations. This is what was 
said by the scholars among the Muhadiihin and the Fuqaha', except for Khattabi." 



The Chapters Of Establishing ... 48 ^-£ £lJ!j ^jI^UoJI &»tSj *-i\$$ 

■ ^i <& & o£^! 05 jtf i^ 

865. It was narrated from Ibn i^-iLJJl ->lAi ^ iji^ l-** 4 * - _ AV 
'Abbas that the Messenger of .* .„ „ „ r ,,.,„., ^a, 
Allah g used to raise his hands <* - ^f & tL <CV s «* j»* ^ 
at every Tfl&kV (saying Allahu J^r, %\ ^ti- J[\ ^ <.*J ^ t^lL 
Akbar). (Da'if) "V/*-*'-'. ' - 7- - - ' 

. sj_s5 J? ale ^i; ^ atf m Jii 

866. It was narrated from Anas *£*■ ^jS- :jliu ^ ^^^ ^-^- ~ A°n 
that the Messenger of Allah $g - , „ *< 's . , *„„,,-*, s ■ 
used to raise his hands when he J ^ J ° 9" ^ tJj ~ ^ : ^ U ^ 
entered prayer, and when he t sSUsJi J jiS I if £& %'J, h\S g§ 4)1 
bowed in Ruku'." (Sahth) ' ' ' ', 

867. It was narrated that Wa'il t£U : ^^J| jUi ^ ^L t£U. - A1V 
bin Hujr said: "I said: 'I will look ,, /; t *__ <s ^ '«-:,• 

at the Messenger of Allah ^ and "7^ 0? rf ^ ^^ ; J^ aJi i? i^ 

see how he performs the prayer.' jjg - j^ ( ^ • jij ^ ,J\ \j. 

He stood up and faced the Qiblah, __ , ', , ' ' '"i>>- 

and raised his hands until they f^* l ^J^H '-^ Wi 5"' ^j^j lJI ^'J^ 

were parallel to his ears. When he °-,i\ ,.:,* *, .-- ''•-'• 'A-'u VJ'.i' 

bowed, he raised them likewise, '" * <- " u ' 

and when he raised his head from *Z> I j ii j Uis t vilJi JL H^ j r^'j l*i* 

Ruku', he raised them likewise," - ; ,. ,,,<-, ». 

(SaJHfc) -^ J^ ^^J t/s l -Ji 



The Chapters Of Establishing ... 49 l&£ JU-JI^ <i»ljLoll £o<&\ *-»!$$ 



868.. It was narrated from Abu 4 £^ . -- * ■ ^ £*^ _ MA 

Zubair that Jabir bin 'Abdullah * <-^ - cr. 

would raise his hands when he ^l If ioU41* (y. ^'jii. B-^ :<*-i>- 

began the prayer, and when he ,*>-■ - - i * , •; f •■ ir * f - ^ji 

bowed, and when he raised (his ^"^ E ' " "^ ' "J^ 

head) from Ruku' he would do iij IS[} t i|j li[} t^i; ^j oS-5Jl 

likewise, and he said: "I saw the * ? , ' \ " --' ;<s t - r 5 s -i 

Messenger of Allah |§ doing :J ^> "^ cPs cH p**" ^ L ^bJ 

that." (One of the narrators) said: ^j ilLUS JL Jii f§ jiil J^j cjfj 

"Ibrahim bin Tahman (one of the ^ , „ , o „ jpJ 

narrators) raised his hands to his -^ <J\ ^ 0L ^* dri r^'^i 
ears." {Hasan} 

Chapter 16. The Bowing In s^JI Js £^J1 il* - < n f*~JD 

Prayer * ' „." 1 

J (.0 4i»dl) 

869. It was narrated that 'Aishah iSj^- :^~i ^l 5? -A? _«* "■**■ ~~ ^M 
said: "When the Messenger of ... * >! .,? t , T *ii ■?" !•' 
Allah ^ bowed, he neither raised ^ '(- lJWj qi~^~ cr ' ,: '^ <-rf -/. 
his head nor lowered it, rather (he :cJll lislp ^ tjljjAJl ^\ ji- tjljb 
did something) between that." , ■ '..?,-,' -^ T ', *- 

... ^o-- o >^t^ -* a !S -■ > ° r-- 

Comments: ' AU: C T^ [ £^ ] : £o« 
The Hadiih instructs us the correct method of performing Ruku', which is to 
bring the head and the spine level with each other. 

870. It was narrated that Abu & jj>* j <■ -U^ & & US-i^- - AV > 



41)1 Js- 



Mas ud said: The Messenger of i -«ii, - * ,.- ,<*• - it,: 

Allah 0, said: No prayer is ? y <- 

acceptable in which a man does i^ili ^t If- i^XJU ij^ °if- tojLli ,j* 

not settle tl] his spine when *, * . J ' M ' -«£ *' \ >■■ V V 

bowing and when prostrating.'" ^ **& ^* : « ^ J ^^ Jb : Jb 

(Sflfrift) 



[1] See no. 891. In relation to prostration, it means that the back should be settled and 
become still, it does not mean that it must be straight as in the case of Ruku'. As-Sindi 
said: "Not balanced and settled. And the objective is tranquility in bowing and 
prostration." 'Azimabadi said: "The meaning for the two of them (bowing and 



The Chapters Of Establishing ... 50 L&J a-*JI^ cj1^UbI1 ialsf tjl^.1 



Comments: <- <- ^ ' 

a. Settling the spine in bowing and prostrating means performing these 
functions with tranquility. In other words, the correct method of performing 
Ruku' is to do the bowing perfectly and performing the prostration with 
full composure, which is the true Sunnah of the Prophet g. 

b. No prayer devoid of tranquility and composure will be acceptable to Allah. 
That is the reason why the Messenger of Allah gf§ had ordered a person 
(who had hurried through his prayer and performed it without tranquility) 
to pray again (Sahih Al-Bukhari: H.793) 

871. It was narrated that 'Ali bin ,^«- .--*,\ \ >> >- >\ \<\' ,,,. 

™ ... , , U>Ju- . 4~— j} /y ,5u »j| LUa- - AVI 

bhaiban, who was part of a - ; u ' - ' 

delegation (to the Prophet jj|) jfc ^ &\ £i- °^i ^jj<^ <y f)^-" 

said: "We set out until we came *, '' \"'<. • \- *■= > •**( '*' '-"f 

to the Messenger of Allah ^, and & ' ° » # ^ ^ ^^ l ^ <^ ! 

we gave him our oath of :JU Ji^J! ^ Jtrj <.iCJi ^° ^U tjj 

allegiance and performed prayer . ^ , ^ -^ -. - '^~ ' 

behind him. He glanced out of the '^§ ^ S^J ^ ^ J^ ^> 

corner of his eye at a man who ^ ^^ r^g t Jfe lilbj it&tf 

was not settling his spine when ' . ' 

he bowed and prostrated. When u£ "" V-" : <j^* J - ~ ^"^w 5 ^ * ^j 

the Prophet £ finished the m ^ j£ & ^j^ r j*j 

prayer, he said: 'O Muslims, there ~ „ ,jk~~j pr^ 

is no prayer for the one who does *^ !,Srt4-**" j-^" Ij 1 : <J^ t°SU*ll 

not settle his spine when bowins ij„ . >,;, , ., :. . „. -;. , 

and prostrating/" (Sahih) t/^ ^ *±* r* V Ct4 ^ 

1~l* '■lSjt''jJ^ iJ^Sj i*j cj"^ ii-jJt>~ ^ YY/i:-Uj-l t ^rj^-\ [;*«pw saLuojj :«jj*ci 



prostration) is tranquility." ('Awnul-Ma'&wrf) Regarding HaditkJS22 with Al-Bukhari, in 
which the Prophet jg| said: "Be balanced in the prostrations, and none of you should 
put his forearms on the ground like the dog." Ibn Hajar (Faihul-Bari) quoted Ibn 
Daqiq Al-'Eid saying: "The perceived straightness sought in bowing is not the same 
here. For there it is having the neck and back level, and what is sought here is raising 
the lower parts above the higher parts." 



The Chapters Of Establishing ... 51 VfeS &-JI3 iiil^UoJI A«£j v 1 ^ 



Comments: 

a. We must undertake journeys to gain religious knowledge and attend the 
company of great scholars. 

b. Coming to know about the movements of a person by glancing out of the 
corners of one's eyes (without turning the face) does not invalidate the 
prayer. Turning the neck to see something during prayer is prohibited. 



872. It was narrated that Rashid 
said: "I heard Wabisah bin 
Ma'bad saying: 'I saw the 
Messenger of Allah 3g performing 
prayer, and when he bowed he 
made his back so straight that if 
water were poured on it, it would 
have stayed there.' " (Da'if) 






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Chapter 17. Putting The 
Hands On The Knees 

873. It was narrated that Mus'ab 
bin Sa'd said: "I bowed (in 
prayer) beside my father, and I 
put my hands between my knees. 
He struck my hand and said: 'We 
used to do that, then we were 
commanded to put them on the 
knees.'" (Sahih) 



ojL—Jj i(_Sj— ^>_jJI iixrfi [ut yj i H j : THJ^ 

(on ii^di) >£j 



^ -■ 
i.J\ <JSr Jj. &&J '-^ ■&■ oi 1 



Liij US JiS ijlij (_£Jj t-jjfvai icJijkJ 

Comments: 

a. The Arabic word 'Tafbiq' means joining the two hands with one's fingers 
crossing the other's, and putting them between the thighs. This manner of 
bowing was later abrogated. 

b. ft is not allowed to act upon a ruling that has been abrogated. 



874. It was narrated that 'Aishah 
said: "The Messenger of Allah Jg 
used to bow with his hands on 






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The Chapters Of Establishing ... 52 l^j &*Jl$ oljJLalt jfc*l3l t-»(>ii 

his knees and his upper arms held - , . -■ - - - 

away from his sides." (Hasan) o^ :cJU ial£ ^ t s^ y, t Ji^l| 

Comments: 

The upper arms of the body must be kept away from one's sides when 
bowing or prostrating in prayer, as will be seen under AhMiih nos. 880 and 
886. 

Chapter 18. What To Say ilj lij Jjt U ZjK - (U _^J|) 

When Raisine The Head * \ V,, - > t. 

From Bowing (ov ^° pC 1 ^ <^b 

875. It was narrated from Abu iuip 'J> ilAi lijij^ jil f&U- - AVo 
Hurairah that when the , . ,„,, ,. , , _ , j _ v . 
Messenger of Allah jg said: "T^ <* '^" ■>• V^ J '4>^*M 
"Sami" Allahu liman hamidah (Allah ^| ^ t j^ ^ ' |-j £^. .^ 
hears those who praise Him)/' he ;,'- ' s , ' t ' t . " ' 

said: "Rabbana wa lakal-hamd (O 4 * i ~' i^ 1 J "-r-^-^l j? i*^ <I^ 'yl*? 
our Lord, to You is the praise)." '1 •> -; ;,f ;--; f ; - , . ■ • *n ,•; ■, 
(S«Wfe> J ^ J ° ^ ^ < C^ ^ * 

«Jjui jiJ &l lj-i» : Jll 13) OLS" 1| <ul 

.si^Jl dJj £> :JU 

■ 'j^j ^ * 4 t A > V : — 1 ^j j lij i jit (3^1? d-j-bJJ j [pfasw?] : thj*" 

876. It was narrated from Anas lj£U- ijlle £J ill* 1*{jl£. - AV*l 
bin Malik that the Messenger of as * '. ■„ t , . 
Allah m said: "When the Imam ol ^ U ui ^ ^ '^i 11 0* "^ 
says: 'Sami' Allahu liman hamidah ^, ; ^| jif ^j,. -j^ jgj 4, j^ 
(Allah hears those who praise Him),' t ^ \ ' ^^ ' , „ 

say: 'Rabbam wa lakal-hamd (O our ■ "-t^ 1 ^j t«j : '^J** '«■**»■ ;>*! ^' 

Lord, to You is the praise).'" 

(Sahih) 

ijj — «_5 tA.'o:^ ci^_j i 2 j; =- J--53L ^j^j :i-jIj ijli^i i^jUJl js-^l '.gujpu 

Comments: 

'Allah hears' means Allah is pleased with, and accepts the supplication. 



The Chapters Of Establishing .... 53 L&j& *i«% &\jUal\ JL»fy ujI^j! 



877. It was narrated from Abu ^ :Z£ J & JZ # &£- - AW 
Sa'eed Al-Khudri that he heard " -; ^ ' , i 

the Messenger of Allah i§ say: t^uA* £ 'J^j Qj&- ijISo ^1 jj t^-^i 

"When the Imam says: 'Sami' , „ , . ., . s,, . 4 .„ . , 

Afiate Inrum faiffiufcft (Allah hears ^5- <J* ^ J^' W ^- cri #" ^ 0* 

those who praise Him),' say: JJI ^jliJi j^ ^l ^ n_4~^' u? 1 

' Allahumma, Rabbana wa lakal-hamd t ' - * ; »'»' , |fe , '-.,,/ 

(O Allah! O our Lord! To You is : &V Jb 4" : ^ ^ ^ J ->"J ^ 

the praise).'" (Hasan) g£ «*Jj| ^J^ 4 ^ ^ 3,1 ^i 

Comments: 

The follower shall only say the second part of the Arabic invocation, 
meaning; "O our Lord, to You is the praise"; he will not say the first one 
meaning: 'Allah hears those who praise Him'. The Imam shall, however, say 
both, since it is proved from the Sunnah of the Messenger of Allah jg. 

878. It was narrated that Ibn Abu i^Ii ^ <h\ jli- ^ JuA* &A>- - AVA 
Awf a said: "When the Messenger ' ,„,'., > ,,s. <a, „ ^* , 
of Allah m raised his head from & ^ ' & 'ir^* 1 bj ^ : <5&> ^^ 
Ruku', he said: 'Sami' Allahu liman tjs\ ^15 :jlj t.yjT, s jf ,yl j* t -jiAII 
hamidah, Allahumma, Rabbana " „ , ^ % '^ __,__ c 
lakal-hamd, mil' as-samawati wa mil' CT"^ ^ tf^ & ^'j & H 3fl 
«/-«ri n» nifl' ma sto'ta mm sfciy'm ^ ^AJ, jtf £j -jjj, .^ ^ a , 
ba'rf (Allah hears those who praise a ' , 

Him. O Allah! O our Lord, to You & ^4 ^ *<J^ •■<J > 'j i ^ *J?i ^'j^JI 
is the praise as much as fills the 
heavens, as much as fills the earth 
and as much as You will after 
that).'" (Sahih) 



?i>" 



*^jJu- ^y iVl:?- l&jZ J! ^o 4^!j *ij ii[ u*^ U *_^Lj iSj_^2j! t«JL*a 4^-.^M :«jJ>eJ 

Comments: ■ ** °j^-? £^-> 

The main purpose of prayer is the remembrance of Allah, who Himself has 
said in the QuVan: "Perform the prayer for My remembrance." (20:14). That 
is the reason why the Messenger of Allah $U has taught us many recitals of 
Allah's praise and remembrance. We must memorize these texts and recite 
them in our prayer. We should especially try to win more and more 
reward, as well as closeness to Allah and His pleasure, by reciting longer 
invocations in the optional night (Tahajjud) prayers. 



The Chapters Of Establishing ... 54 lfe& £uJI 5 ciijiiaJr &i(3| v t$ji 



879. It was narrated that Abu 
'Umar said: "I heard Abu 
Juhaifah say: Good fortune was 
mentioned in the presence of the 
Messenger of Allah j|| while he 
was performing prayer. A man 
said: 'So-and-so's fortune is in 
horses.' Another man said: 'So- 
and-so's fortune is in camels.' 
another man said: 'So-and-so's 
fortune is in sheep/ Another man 
said: 'So-and-so's fortune is in 
slaves.' While the Messenger of 
Allah ig was finishing his prayer, 
he raised his head at the end of 
the last Rak'ah and said: 
'Allahumma Rabbana lakal-hamd 
mil' as-samawdti wa mil' al~ard wa 
mil' ma shi'ta min shai'in ba'du. 
AllMiumma la mani' lima a'taita wa 
la mu'ti lima mana'ia, wa la yanfa'u 
dhdl-jaddi minkal-jadd (Allah hears 
those who praise Him. O Allah! O 
our Lord! To You is the praise as 
much as fills the heavens, as 
much as fills the earth and as 
much as You will after that. O 
Allah, there is none who can 
withhold what You give, and 
none who can give what You 
withhold, and the good fortune of 
any fortunate person is to no avail 
against You)/ The Messenger of 
Allah g| elongated the word Jadd 
(fortune) so that they would 
know that it was not as they had 
said." (Da'if) 

C^_^- ^,rao:^,\rt ^YT/YY:^! J JljJJi <^>4 [u,j.^ uU-J] '-mj^ 



_b»- : J4-J JLas li^UJl (ji 3^5 3f| *&' 

yi jS^ if :^T Jlij tJ^Jl ^ oSu 
^j^aJ Uii 'J^^Jl (ji j">^ ^f :_^-T Jlij 
*j* t iUJt ilJ |2S J4&H : JU 4 *^J| 
Vj niipl UJ ijli V L|^' '-^ j^ 1 

till; JLijJI Ij lfa£j 1/j Li^u UJ -_j"-' 

:, £>i j| Jil Jjij Jjij ,«iJl 



The Chapters Of Establishing ... 55 1&& £«J1j ol^Lsl! XafiJ t-«S>»1 

Chapter 19. Prostration (oA ^^ 5j ^j, ^u - <\ ^1) 

880. It was narrated from ^ ^ . jL ^ 'J.'^&Z- M . 
Maimunah that when the Prophet * , 

JH prostrated, he would hold his jl ^i> 4** <j? ^ 4~* '&■ " l ~4 p .dH 1 

forearms away from his sides, . - s ,4,. ° ' - *- ■- * .-In 

such that if a lamb wanted to pass ~ f' _ _ ' 

under his arms, it would be able to ^U- i^i lil 61^ 3H ^\ iA HjHZ 

doso.iSahih) „., , „ „,- °t . ,,„? »„., *f rr 

. . . ^jsl ^Jlp l j ; isGl jw^jj jj^=~Jl ^y JIj^-^I ^jL iijLjsJl t.^L~» *»-j^-l '»j» 

. aj juj** t*Lj-A?- /wo £S*l:?- tpyl 

Comments: . - - e. i_ 

While prostrating we must keep our forearms away from our sides and the 
belly away from our thighs. 

881. It was narrated from £&: : £^ J '■' J3 J\ i&U- - AA^ 
('Ubaidullah bin 'Abdullah) bin t J } -\ ' ',,' ."„, ., 
Aqram Al-Khuza'i that his father i}. ^ -0} h* 'o-^ Cf. J J b hf '^J 
said: "I was with my father on the '. j^ J ., ^^j, ~jf ^ m ^ 
plain in Namirah, 1 J when some ' - - ^ ' ^ 

riders passed us and made their <~-$j H y^ '•'"'si' 'o** t^\ y*' C? °^ 

camels kneel down at the side of , * \ , -..^ ■? ,. „ .- , >-.■$* 

the road. My father said to me: & V;J *^ "f^] **\ ^ U -» 

'Stay with your Iambs until I go iLjJlili ijiJl jN^i ^ ,j>- ^?4; l£ 

to those people and see what they - - , -, „„ > . „ _ , , , , 

want.' He said: Then he (my b ? ~ ^ J : ^- " ^ -£>^ :JU 

father) went out and I come, (i.e. I jjj^ -fy£A\ o>^iJ <-M ^ <Jj^j 

came near,) then there was the , ^ , ^ „ ? , „-■ Jo> „ oj ^ 

Messenger of Allah |g, and the ^3 ^! t/f* J\ 'j*& ^» ■ ^ 

time for prayer came so I prayed .j£^* ids' $& &\ 
with them, and I was looking at 

the whiteness of the armpits of &\ jZ& :d^yl [y&\ :-^U $ Jll 
the Messenger of Allah gf| every 






A ',,;- 



time he prostrated." (Sahih) •^-^,'^>N^ 1 ^^ '?" ! ^^ 



jKj jj! jlij '4l! J^ 



'. f. 



Ibn Majah said: The people say .&\ jZ£ ^ &\ jLZ, :^>li\ jjZ 

'Ubdaidullah bin 'Abdullah, but ,^ ^ t *^ tm ,*,, 

Abu Bakr bin Abu Shaibah said: ^ ^^ : ^- CS -^^ L '^ 



M A location near 'Arafat. 



a>^ <.3H j^l 



The Chapters Of Establishing ... 56 \&£ auJIj CLtljJUah <&el3j i— jl$ii 

"The people say 'Abdullah bin , , ,.*•.,, ».,,.- i „ Sl 

'Ubaidullah." Muhammad bin J '<-*"~^ & °^ J i( ^° Cfi o*»-y ! 

Bashshar said: " Abdur-Rahman ^ , ^j| ^j SjlS l£U :\J\i .'/j\l J 

bin Mahdi, Safwan bin 'Eisa and * s ., 

Abu Dawud all said: 'Dawud bin o* J^ 1 5* 'p 51 <j? ^ ^ <>! M ■& 

Qais narrated to us, from 

'Ubaidullah bin 'Abdullah bin 

Aqram, from his father, from the 

Prophet H.'" With similar 

wording. (Safah) 

Comments: 

a. If a traveling party has to break its journey midway, it must avoid the main 
road and camp on one side of the road. 

b. The Companions attached so much importance to the prayer that 'Abdullah 
4fc left his lambs alone, and joined the prayer in congregation. 

c. When the Messenger of ^f prostrated, he did not hold his forearms close to 
his sides. The Companion was, therefore, able to clearly see the armpits of 
the Prophet |j|. 

882. It was narrated that Wa'il : J^j, ^. ^| ^ - AAT 
bin Hujr said: "I saw the Prophet ,, ; „- „, „ t . , 4 
M, when he prostrated and put 'if- '•^ky^ ^ : <^jj.L* Si -^Je &^- 
his knees on the ground before . ■ ^- : - (JU | ■- n^iS ■' £ 
his hands, and when he stood up ' ' ' '" ; - " ' ' V^ 
after prostrating, he took his £fj ^^ I Jj. ii| ^ I cJ ij : J li y^ 
hands off the ground before his ,',, > »,. , ,.; .?., .-., -,.; „,•,> 
knees/' (D«'#> C? J ^ Jl ^ f U b l> '^ ^ ^ 

883. It was narrated from Ibn \£jj- :_xr^' i^" S; j^i ^&- "" ^^^ 
'Abbas that the Prophet |g said: „ , , ', , .'>.>.«', " * a 
"I have been commanded to <J* J /^ ^ '^ J <* jU ^ J "^ ■*' 
prostrate on seven bones." (Sahih) >J}\ J> ^ti- ^1 ^ i{J .j^> '^ tJ llj 



Hie Chapters Of Establishing ... 57 Vfe3 &-% ii»ljU»Il JUliJ wjjj.i. 



' -Si. f 

Comments: 

'Seven bones' means seven parts of the body. For clarification please see the 
next Hadith. 

884. It was narrated that Ibn i£U \ju£ ^ fli* l2u£ - AA£ 
'Abbas said: The Messenger of p % f , „ , , .. t 
Allah JK said: "I have been c^ 1 d* '% ( <S* 'o-J^ ^ l 0* "^ 
commanded to prostrate on tf ^f, : ^g ^ j^ j u - : j u - ^ 
seven, and not to tuck up my hair +.*',. - s ,- , - ' \ 
or my garment." (Sahih) - l ky^j 1^ ^ ^'J '£*" <j^ ^^ 

Ibn Tawus said: My father used to .-,?, a . i, f - ,?-• >,t >■, '.,; 

say: The two palms, two knees and Sr - J - ss y ^ u - 

two feet, and he used to count the i^Jl -Uj ulSj t^itilj ^~& l J>\j 
forehead and nose as one. ' „ /-•<•«. 

tSjL^sil iJl»jj iAIT;?- 4<JiVl J* jj^x^Jl ■ "Li iiliiiVl t^jjUtJl as-j^i :»jj?cj 

Comments: 

a. 'Prostration on seven parts of the body' means letting all the seven parts 
mentioned in the Hadith touch the ground. 

b. The reason why the forehead and nose have been counted as one in this 
Hadith, is the fact that in the next Hadith the two words have been replaced 
by the single word 'face'. 

c. We need not unnecessarily worry if our hair touches the ground during 
prostration. The reason being that by trying to protect the the hair or 
garment from the meager dust of the ground, we run the risk of losing our 
concentration in prostration and in our recitals. 

d. Prohibition to tuck up the hair also includes prohibition on uplifting the 
hair. Ladies should also avoid making topknots of their hair but leave them 
loose for the prayer. 

e. Sleeves of the shirts etc., folded up for ablution should be loosened while 
going to the prayer. 

885. It was narrated from 'Abbas : Sp? 1 * d £^~ <J. V^ ^-^ ~ AA ° 
bin 'Abdul-Muttalib that he heard .•--.- .... f ,. , A, >,, &*, 
the Prophet |§ say: "When a ^ '* \ V ^ ^ y ' 
person prostrates, seven parts of \£ '£?*~^ f^^i d -h^ If- '£$' 
his body prostrate with him: His = ,; „, . *a , .. „ . 
face, his two hands, his two ;' .. b>. <j" . Cr" ' .. ^ ^ 



The Chapters Of Establishing ... 58 1&& &-J\$ t=j.|£l*atl £*\&\ t^ljjj 

knees, and his two feet." (Sahih) *. ; -, ■■ > > .,►» * .** 

v ' jiJi j^ lit* :Jjj: il| ^i ^ it 

886. Ahmar, ihe Companion of $&■.%£ J '■; p jf l£U - AA1 

the Messenger of Allah sgg, ~> - ' 

narrated to us: "We used to feel : 4 ^lAJi ^ i^i\j ^ ite- tlLC : Lsj 

sorry for the Messenger of Allah . v«"\, \ >- * ,- ^.f ,-;^ 

j§l because he took parns to keep ' "^ • ' -^ 

his arms away from his sides ^tAj iX; #| 41 J>^jJ c£jQ S 01 

when he prostrated." (Hasan) " ■;-,,', ^'- . - .-,' 



Chapter 20. TasWft i *^ij! iU - (Y • ***JI) 

(Glorifying Allah) When , fl fTl* ^ tr ^7, 

Bowing And Prostrating (0 ^ ""a" 3j*- J, J p^' 

887. 'Uqbah bin 'Amir Al-Juhani gjj. :^idl ^r; ^ j,^ (•&. - AAV 

said: "When the following was „ tf ,"' /' o „ ,,. J= a Jo 

revealed: 'So glorify the Name of V-Ji ( 0? u^.y 5* '4ij^ 1 ji ^ ^ 

your Lord, the Most Great M the ljjl£ - -^ ^ v £j^ ; j^ ^^, 

Messenger of Allah g said to us: ; f . * ' , .' , " ~ 

'Say this in your Ruku'.' And : <-Lrt os**" 11 j? 1 * 6* ^ oi^ : Jj£ 

when the following was revlealed: x V~\\ fr-' *f --^'X . • f< i s T 

Glorify the Name of your Lord, ' <— ~ 

the Most High.', E2] the Messenger :|| Jii Jjij V^J Jli [°Y rSUJl] 

of Allah ^ said to us: 'Say this in --^ . -.,- ^ . >. .4, ..,;,.. 

your prostrations.'" (SoMh) ©-'^ :cJ > ^ ^^y U ^ |B 

:jg 41 J^j Q Jli 4^V( ^ iit 

.SVV/Y : s^ i _ s jiJJl <usljj i.pi'UJlj ijU~ ^1 4j^>w5j i*j iijUJi ^i\iL^±>~ ^ A"\^:»- 



[1] Al-Hatjqah 69:52. 
ra AI-A'/^ 87:1. 



The Chapters Of Establishing ... 59 !&£ Ai-Jlj c^S^l^all a*SI t-j|>;l 



888. It was narrated from '•'Sr^ £*-> oi J ^" ^-^ ~ AAA 
Hudhaifah bin Al-Yaman that he f 



heard the Messenger of Allah | 

say when he bowed: "Subkdna J> iiLLi. ^p 

Rabbiyal-'Azim (Glory is to my 

Lord, the Most Great)" three 



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times, and when he prostrated he "^ly" ^"^ n^^fe-M ^ 5k»=~-* :i5j 

said: " Subhana Rabbiyal-A'la , > ' \ '* > ~* - - ' 

(Glory is to my Lord the Most 0%i *^" <^ ^^ :JU *^ 'H* 

High)" three times. (!>«'#) . ol s : 

*>-U ^jI ^.^b- ^ Y%/YT: JLS^l *^i^ cj* i£J*^ *>\^ [m^ * - / > oAk~«j] -gi^J 

^1 ^jjI J£e <Sjh5j^j if-^ij-* -X*ljJi tloJj>JJj ljjI^a jAji\ j>\j & 4li*J YT* i 7- t^iajl iAj 

Comments: 

Repeating the formulas of the Glorification of Allah three times is the 
minimum essential for these occasions. Otherwise, the Messenger of Allah 
jH has recited them during his Tahajjud bowings and prostrations which 
used to be quite long. (Sahih M«sftm:203). 

889. It was narrated that 'Aishah &"^- :j-^l ,y ^^ ^~ ~ AM 

said: "The Messenger of Allah j§g .- /*.. f . - j.;- •' * - 

often used to say when bowing ^ ^<-**^ & ^ 'jj-*-* Cj* 'Xr^ 

and prostrating: 'Subhdnaka 4ii Jjij jl? :cJU iiJlp ^ t^j^li 

Allahumma wa bi hamdika, , r , >, - *, .< ,j„ 

Alldhummaghfir li (Glory is to You, : £**--> JW u£ J >- ^' ^ S 

O Allah, and praise; O Allah nj °jj>\ Ljj&) .iL^y ^!il iliU^i* 

forgive me),' following the " ' ,_ o ,. t t * 

command given by the .jl>i!l<Jjl2 

Qur'an." m (Sahih) 

ijujj ttlTA:?- iTtjlj nil j-^i »U- li1:ojj*» tj. iJI t(_5jUrJI ^j>-< :?*jjp«i 

i$j>-\ iij^ *Jj ' *i jsyr - "—"i ■"*" 0" ^ A ^ " r L ^ i ^*"^ ' J t_£^ ' ^y <J ^*i ^* V ^ ' »jLoJ ' 

Comments: 

Allah the Glorified says in the Qur'an: 

"So glorify the praises of your Lord, and ask His forgiveness. Verily, He is 

the One Who accepts repentance." (An-Nasr 110: 3)). 



[1] Surat An-Nasr (110). 



The Chapters Of Establishing ... 60 Ifefe &uJ\$ <^I^LaJI &»l3l 'i-*b*' 

The Messenger of Allah g| complied with the command of Allah by reciting 
the statement repeatedly in his bowing and prostrations. 

890. It was narrated that Ibn : Q*®\ S& ^ JS J] &jJ- - AV 
Mas'ud said: "The Messenger of '„,,„,., .. % ., , +.,.<*, 
Allah & said: 'When anyone of ° * & V' ^ ^ ^/p J 
you bows, let him say in his j 4il j^ ^ o^£ -^ i^A^ 1 ■iji u? 1 
bowing: "Subhana Rabbiyal-'Azim '. f si _ /, - , , / . / '.> 
(Glory is to my Lord, the Most ^ J ^J JU :Jl1 ^^ 0* 1 <j* '^ 
Great)" three times; if he does i^^j ,J J iffi liii-f iS'j lil» :|§ 
that his bowing will be complete. „'j ,__„", , 

And when anyone of you 4£ J** ^U '^ 'fs£*" <^j 5^ 

prostrates, let him say in his •■■•&£ -^ ^ ,'^ ^, « ; ^ 

prostration, 'Subhana Rabbiyal-A'la ',,,,,,,,, ' 

(Glory is to my Lord, the Most J^ ^ -^ jUSlI <>J iUJi ■>ij^> 

High)" three times; if he does .,;.£ ;,,;, *> > , s; .;; ',: 

that, his prostration will be I 
complete, and that is the 
rrurtimum.' " (Da'if) 

AAI'.t- ijj^Jlj pj^l ji-Uj i_jLi i ojJL^iJl u>jb jjl 1 &rj>- t i [i-fl-a^i oib_jJ] Ip^jjjo 

Chapter 21. Being Balanced ^ jLte^l iL' - (Y \ j^^Jl) 

Dttring Prostration * " * , a 

891. It was narrated that Jabir <-£-£j ^^ '-£^» & ^ &*»■ - A*U 
said: The Messenger of Allah |§ . , ^ • f . , -.£.. 
said: "When anyone of you ^ & ' J - <£ & ^o^^ & 
prostrates let him be balanced in ^5"i>-l i^, |j|» :«y| Jil Jylj J Is :Jli 
prostration/ 1 ' and not spread his , . . „ v ■ _„ •" 
arms as a dog does." (So/nfr) (J^J? 1 ^ lj * ^>- "*-> tJ ^ 



111 See no. 870, i.e., by placing his hands on the ground, lifting his elbows and not letting his 
stomach rest oa his thighs. See explanation by Sindi. 



The Chapters Of Establishing ... 61 1^-3 Ai*Jlj c^l^UaJl £«t3j ^J^t 

y> i'Kf-.f- tJL^j lATT i ofT : ?- n|jUJl i4Jj= <jii» JuLi 4iJjJj <.WA:^ t^AZ 

Comments: 

'Being balanced in prostration' means neither keeping oneself so high that 
some of the parts of the body fail to touch the ground, nor so low that the 
forearms begin to rest on the ground, or the belly starts touching the thighs. 
'Being balanced' could also mean being moderate in performing the 
prostration, i.e., neither making it too long nor too short. Long prostration 
is, however, to be curtailed only if somebody else is performing the prayer 
behind us, whether it is an obligatory prayer or a voluntary one. 

892. It was narrated from Anas 
bin Malik that the Prophet £| 
said: "Be balanced in prostration; 
none of you should prostrate with 
his arms spread out like a dog." 
(Sahih) 



Chapter 22. Sitting Between Crt c^J-M 1 'r^ ™ (rT (^—J'D 

The Two Prostrations '^ ^ j^ |} ^1^J| 

893. It was narrated that 'Aishah £jj^. : zil Ji j\ JZ j\ GJjU- - A'W 

said: "When the Messenger of t __ *,,•"*>'., ',,,*>, 

Allah m raised his head from If 'r 1 ^ 1 C^ If "JJ> oi Atjd 

bowing, he would not prostrate : ^ju'^ \j> ,.&•£& J ^ t JJJi 

until he had stood up straight. t % _ „ ".' , ', 

When he prostrated, he would f\£j\ hi ^'j <^j % HI *' JjAj ^ 

raise his head and not prostrate \* , ,<.'. i „,; ;.- *- •■> ■- -f 

again until he had sat up straight. ^ ' ' . " " , „ " , , 

And he used to spread out his left tLJli- lSj^~4 ^^ Jj^-j *J h^Ij i»y 



: i*^4^ Jt 


& 


j\j j^/aj tl-b" — AHY 


lii'fi 


hr 




£5^ :^^i 




:Jl* 


M 


^Ji 


if *ilili J 


-! ■ - 


^ 


jkx H 


j iiyJLl\ J 1jlJ»H 






. 


i J&jlf' ^Plji 




JjUI d^JbJ 


>;i 


t[*jJjs Jpsio] : 


2^" 



AH: 



7- ipjjj [«jS^fl] Ijv^jZrj 



Comments: 

a. Raising one's head from bowing and standing up straight is called Qaumah . 
Some of the invocations recited on this occasion have already been 
mentioned under Chapter 18. Sitting between the two prostrations is called 
Jalsah. Memorable invocations for the occasion shall be discussed under 
Chapter 23. 



The Chapters Of Establishing ... 62 lg*3 &*Jfjj cslJJUafl *»(3l kjI^j! 

b. Qaumah and Jalsali are parts as essential for the prayer as the bowing and 
prostration. 

894. It was narrated that 'Ali & g^. ,£^ <| ^ &£. - A « 
said: The Messenger of Allah |g f 

said to me: "Do not squat y^ 0* 'lH^I j* '^A*" ■ ji ^ 
between the two prostrations." 'u^ . 'ir -i- • - * i'n - '-1-.1 

j^j f-Ui^l \&\J± ^ *L=-U i_jL iijL^i\ t^XojJt «t>-j=-I [i-a.. * . ^ oL_-j] isjajjoj 

. «JjJ ^a : 5- tjliJlj t4j 4^'X~^ ^-A=- jj t At : t- i^-t^Jl 

895. It was narrated that 'Ali J^ '^ Jj? - '-^y Crf -^^ ^-^ " ^° 
said: "The Prophet jl said: 'O <■ ., ., .,,., f . - ^ ;■*„ „,? 
'Ah, do not aqoi like a dog/" ^ ^ ^ '^> ^ ^ <^' r 

Jli :J15 £l£ ^£ t^jjUJl J* iJU^I 

. 41P l^aj (ItA)«JL*ji Lt-jJl^j l^jl...!! i a mJj*iJI Ji!l [_t M a^^.^rJ '. ?zj jp*i 

Comments: 

The Arabic word for squatting is Iq'a'. Iq'a' could take two forms, of them, 
one is prohibited and the other permissible. What is prohibited is to raise 
the two ankles up, sit on the buttock, and put the two hands on the ground. 
This is a doglike posture. What is permitted is to sit, between the two 
prostrations, by raising the two feet and sitting on the two heels so that the 
ankles and knees rest on the ground. This is the posture that has been 
described by Ibn 'Abbas •$& as Sunnah. (Sahih Muslim:32) 

896. It was narrated that Anas , • ^^ >• *rjS j \ \£^_ _ A< ^ 
bin Malik said: "The Prophet i| ^, , t ' y ^ °l 

said to me: 'When you raise your ^> • Ojjli & -^ty. w^»- '.^t^\ 

head from prostration, do not , . , <\ * . „ -,,= *,> >% '<,,;, 

squat like a dog. Put your u-. u~ , „ j-. 

buttocks between your feet and oJ^sj lip :^§ £ji\ J JU '-jjb 4UU 

let the tops of your feet touch the , -■ ' if ^ " z -}. , > - t 

ground." - S <£"• ^ Cf * ^^^ & * iL -b 

Jlij t((_~.jA;) *_jjS3L jj_jil_jj\ cUjj £ljj^= :t%ll * [.(A!?- i-if*-^ aib— il] lf%jj>a 



The Chapters Of Establishing ... 63 l&£ &«Jlj c^t^LaJI £»13! ul^l 



Chapter 23. What Is To Be 
Said Between The Two 
Prostrations 

897. It was narrated from 
Hudhaifah that the Prophet i|| 
used to say between the two 
prostrations: "Rabbighfir It, 
Rabbighfir It (O Lord forgive me, 
O Lord forgive me)." (Sahih) 



(IT 4A>^Ji) ^jJ*Zj\ 

<>U I-&: :o^i ^ «j£ i&t - VW 
5* ls 4^3i ^ sSuji i£U :e^ ^i 

■ "J j^ ( VJ 'J J** 1 vj" : ( >?'^ Ji 



tJJJ!. eJUd ^s af-ljiJI jjjaj 



'Oey 1 - 



a *L^ t *-L*uO 43? J>- I I *EJj^C* 



..JmUI li* j~, Jj t^^k. ^ Jj**i\ lijjb- ,y VVT :^ 



898. It was narrated that Ibn 
'Abbas said: "When praying at 
night (Qiyamul-Lail), the 
Messenger of Allah jgj used to say 
between the two prostrations: 
'Rabbighfir li warhamni wajbumi 
warzuqni warjh'ni (O Lord, forgive 
me, have mercy on me, improve 
my situation, grant me provision 
and raise me in status).' " (Da'if) 






<J* cri 



:Jlf t*}UJl 



(J- 



C£ 



(>;! Cf 'j~r i>i ^*- tj* 



ttjJtAj 






4il Jjij t)lf :jl» 

■ "(je^jfj t^JJO- csG^'j l^-j'j 
A°'*'. j- i^Ast—M j^ tltJiM ^jL. (SjJu^il ijjU jjl 43~j>A Y^Ju*^i> oj'i^^j] ; puj&u 
ijaj\j '(y^* >— ~"- * ljH'-^Ij i*£1=hJ1 4=hj*v»_j t^Jw^i 4j^Ax»iIj t4j JjiIS' iJU;>A=- ^ 

. -u-Jjtd VAV : *- 
Comments: 

The invocation is also recorded, with slight variations, in JSmi' At-Tirmidhi 
and Sunan Abu Dawud. 

Chapter 24. What Was 
Narrated Concerning The 
Tashah-hud (Sitting Posture) 
899. It was narrated that 






t>! 



Xf 



L^ 



The Chapters Of Establishing ... 64 1&& &*J1j cyljJUati XalSi i-»l^j? 



'Abdullah bin Mas'ud said: 
"When we performed prayer with 
the Prophet $g| we said: 'Peace be 
upon Allah from. His slaves, peace 
be upon Jibra'il and Mika'il and 
so-and-so and so-and-so.' The 
Messenger of Allah j|g heard us 
and said: 'Do not say peace 
(Salam) be upon Allah, for He is 
As-Salam. When you sit (during 
prayer) say: At-Tahiyyatu lillahi 
was-salawatu wat-tayyibatu ; as- 
salamu 'alayka ayyuhan-Nabiyyu wa 
rahmatullahi wa barakatuhu; as- 
salamu 'alayna wa 'ala 'ibddillahis- 
salihm (All compliments, prayers 
and good words are due to Allah; 
peace be upon you, O Prophet, 
and the mercy of Allah and His 
blessings; peace be upon us and 
upon the righteous slaves of 
Allah)." For if you say that it will 
reach every righteous slave in the 
heavens and on earth. (Then say:) 
"Ashhadu an la ilaha illaliah wa 
ashhadu anna Muhammadan 
'abduhu wa Rasuluhu (I bear 
witness that none has the right to 
be worshiped but Allah> and 1 
bear witness that Muhammad is 
His slave and Messenger)." 
{Sahih) 

(Another chain) with similar 
wording. (Another chain) that 
'Abdullah bin Mas'ud said: "The 
Prophet jig used to teach us the 
Tashah-hud." And he mentioned 
similarly. 



'Z£*4\ P^ Is. J&. y> &&J -r 

. 'l I - >.' ° i I « ' * * ' . ^ 

fSlSJl :lli* g| ^11 ^ £jU iif £1 

^ il o^ '^1 Ji* fSliM :1^2; v» 
Jj ^iSil! :IjJjS j&lf liji ^SLUl 

i«f id* fSiui lidjij oijlijij 

'\ J, ,, *•»»..- f i -> if 






•(jS^H Ui 



^ fi .- > LJ 1 " 



&{4sr ft , ^ f^ o^- >^ .'tit.,- 

°_p^ '^1 (j-Ji ty 1 Jj ji -~ a 



: 4va*js UljJl^- : 



QSi 









The Chapters Of Establishing,.. 65 (^ <£««% ol^UaH £*& <_*ljjf 



^111 jl J_jxZi ^ Jill XS. '^f. l^^-Yl 

. U-»lA^ (j^t <Jj i4j ^ji^p";/! ctjjj- ^ £ • Y :'t- lo^JuaJt ^ JLgJ^Jl t_/L iojIjuJI 

Comments: 

a. The Arabic word Tahiyyit translated here as 'blessed compliments' in fact 
stands for all the acts of devotion related to the spoken word, such as the 
praises, thanks, and supplications for Allah. All these compliments are 
properly due to Allah alone, and it is blasphemy to associate anyone else 
with Him. 

b. Salawat translated as 'prayers' is the plural of Salai, which means 
'invocation' and 'ritual prayer'. Here it means bodily acts of worship, such 
as bowing, prostration, standing after bowing and Tawaf (circling the 
Ka'bah) arid so on. 

c. Tayyibat, literally good things and good deeds, stands in this context for the 
monetary acts of worship, such as TjMX, (obligatory charity), Sadaaat 
(voluntary charities or alms), vows and religious offerings. No such 
offerings— whether monetary or physical— are permitted for any of Allah's 
created things. 

d. The term 'righteous slaves of Allah' covers all the righteous 
creatures— humans, jinn, angels— whether in the skies or on the earth. As 
such, there is no need to mention Jibrail and Mikail SSBl by name. 

900; It was narrated that Ibn 

'Abbas said: "The Messenger of 

Allah % used to teach us the ^ i*^ if 'j^ ! ^ if <-^ if) 

TashahJiud as he used to teach us 

a Surah of the Qur'an. He used to 

say: ' At-Tahiyyaiut-MuMraMtu$ Iu-Uj US' X$Jd\ U*Lu |I| *ul J_jij 

salawatut'tayyiMtu. lillah: As- > ,* ; 11a . \ i- ',,,>'■ --r.'.',, - ;-.!,, 

scttamu alayka ayyunctn-Namyyu wa „ , ' 

raJimahiMhi wa batakatuhu; as- ^^1)1 i«l! oCLlI oljiiJl o.lfjllilt 

salamu 'cdayna wa 'ala. 'ibadillahis- *ii<a.t| J -<> i, »-»'- i «., ,,if ;,..f, 

salihin. Ashhadu an Id ilaha illallah f ' JiJ ' JJ "a ^ 

wa ashhadu anna Mxihammadan "iJ $ [$%) t^jJi^Jl <&'■! && ^J&j £»JU 
'abduhu wa Rasuluhu (AH blessed s ,,, >*„*<!.,* *t r -t ,< .* ,' 

compliments and good prayers ■ ^J-JS tX * ! - Uj ^ & ■***% M % ^i 
are due to Allah; peace be upon 
you, O Prophet, and the mercy of 





$& 




SjiJ**a ut*te- — 


.* y> JL*>LuU 


If i J£ i[ 


J 


'if '^ , 


h\S 


ju ; 


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if 


l-tfjv* J. 



The Chapters Of Establishing ... 66 t&S A^JIj 0I3JU1N Zo&\ wl>jl 

Allah and His blessings; peace be 
upon us and upon the righteous 
slaves of Allah. I bear witness that 
none has the right to be 
worshiped but Allah and I bear 
witness that Muhammad is His 
slave and Messenger).' " (Sahih) 

Comments: 

a. 'Teaching the Tashah-kud as he used to teach a Surah of the Qui/ an', means 
teaching it as seriously as he would teach the Qur'an. From this we 
conclude that it is essential to recite this invocation in prayer. 

b. The expression ayyuhan-Nabiyyu (O Prophet!) is not intended to make it 
heard by the Prophet |g. We just have to recite the vocative as we would 
recite expressions like O Nun, O Ibrahim, O Muzzammil, O you who 
believe! etc. While reciting these vocatives no one assumes that he is 
addressing them face to face, nor does he believe that they are physically 
present before him. 

901.: It was narrated from Abu jlp £&!>- r^l^Jl ^ J^r k&>- - \*\ 
Musa Al-Ash'ari: "The Messenger 
of Allah M addressed us and 



.Ejus °^i- 'Ji^* UjJL>- Ij'jIpiI 

explained the Sunnah for us, and { ^\ fcJjU- \'jJ> & l y*^-^\ x£ \£s^j 

he taught us our prayer. He said: 



'When you perform prayer, and f 1 *^ J <■%& ut) If. ■ x ^" ^-^ : ti^ 

h* '^' 4£ J\ ^ 



you are sitting, let the first thing g^ . . tA1 



you say be: At-Tahiyyatut- 

tayyibaius-salawatu lillMi; as-salwnu ■£ -^J^ '•£. t ^J~*}\ x£ <±^x£- liij 

'alayka ayyuhan-Nabiyyu wa ' t t , , s _ ^ ^ 

rahmatullahi wa barakatuhu; as- o; u** '' ^ oi ^ ■■ 0* l j^ 

salamu 'alayna wa 'ala 'ibadUlMiis- ^^ ^ &\ jy^ l\ fejj&\ ^J, 

salihin. Ashhadu an la ilaha Ulallah ," '^ ' ^ s * ' ^ 

a>a ashhadu anna Muhammadan %" : <J"» t&"A-> Iu1p_j 1 l£L* til ( ^J J 

'abduhu wa Rasuluhu (All ( =t • °J"i: •i°-u r.~ ' iJ-1 •'.•{- 
compliments, good words and „ ' 

prayers are due to Allah; peace he cj\jL*oS\ cjLJall oll^dl : p£-i*-i 6j> 

upon you, O Prophet and the ^ *_ ^ ^ ^ ^ ^ 

mercy of Allah and His blessings; ' Ss ■« - f 

peace be upon us and upon the jM jtU> jj^j lili* **>LUl iii\i'Jj 

righteous slaves of Allah. I bear * »s, ,■ v f -! i, ■? j,«f „ t 

witness that none has the right to ^ ' ^ "*l 4 * *' ^' 'JssMl 

be worshiped but Allah and I ^ ^\^ i^, ,'^^ &£ UUi $ 



The Chapters Of Establishing ... 67 {&& &*J)^ tsi.lj^Lall Ju»l3t ut^it 



KS'lt^aJi SlxJ 



bear witness that Muhammad is 
His slave and Messenger). Seven 
phrases which are the greeting of 
the prayer.'" . , ,. ., . .,., „ r , 

Comments: 

a. The order in which the recitals of the prayer have been taught to us must be 
strictly maintained unless the context tells us otherwise. 

b. The Tashah-hud has been described by the Prophet ||| as containing seven 
phrases or sentences, since the expressions Tahiyyat, Salawat, and Tayyibdt, 
although apparently a single group of three words, they in fact constitute 
three momentous concepts. The fourth sentence is the supplication for the 
Prophet JH, and the fifth is the supplication for all the righteous slaves. The 
two testimonies peratining to Allah's Oneness and the Prophesy of the 
Messenger of Allah Hf constitute the sixth and the seventh sentence 
respectively. And Allah knows best. 

902. It was narrated that Jabir bin ^£d}\ &1>- :jLj ^' Alii UJai. V Y 
'Abdullah said: "The Messenger ,„ ,„'<*„, - ,.u >., 

of Allah m used to teach us the -ps* - <* ^^ ^^ 'C '' jU ^ & 
Tashah-hud as he used to teach us ^ ^jf gj^. : s/i| j& ^ ^jj, && 
a Surah from the Qur'an: 'Bismillahi ; t t __ '^ ,t s* , 

wa Billdhi, aMahiyydtu lilldhi was- ^ •£* is. j^ hf 'js!^ 1 y) ^'^ : J^ 
salawaiu wat-tayyibdtu lillahi; as- ^ ^tt il ^ gg ^ ^ '^ 'fo 
salamu 'alayka ayyuhan-Nabiyyu wa '«.',. ■> 

rahmatulldhi wa barctkatuhu; as- <-^J ^ f-* 1 ^ 9 : ^^' hi °jj^' ^~ 
salamu, 'alayna wa 'aia 'iMdilUhis- f ii±\\ jT-dur - idiJl' <dl ' lf=Jll 
salihin . Ashhadu an la ilaha illallah < " J " " 

wa ashhadu anna Muhammadan p^UDI iAjIS^J jll &j-j} ^1 tgjl dd* 
'abduhu wa rasulithu . As'alu m :f *-if - simi 'i r T" cm- 
Alldhal-jannah, wa a'udhu billdhi ° *^"" 'tJ* 5 ^ * ' •' ts*f - 

minanndr (In the Name of Allah . Sjjijj «Ju* Utw £>f *4-^j '*i! "^ *)1 
and by the grace of Allah. All „ , > ,(,*,' t *'f s 

compliments are due to Allah and • fi J bJI ^ ^ *** *J t& ^ 1 ^ ^ 

all prayers and good words are 
due to Allah. Peace be upon you, 
O Prophet, and the mercy of 
Allah and His blessings; peace be 
upon us and upon the righteous 
slaves of Allah . I bear witness 
that none has the right to be 
worshiped but Allah and I bear 
witness that Muhammad is His 



The Chapters Of Establishing ... 68 tg*3 £u«% i^jl^UaW £»t££ ul^f 

slave and Messenger. I ask Allah 
for Paradise and I seek refuge 
with Allah from the Fire).' " 
(Da'if) 

Chapter 25. Sending Peace ■ *„ ,. ..ji,, > r /v .,. 

and Blessings Upolrhe l^ 1 > ?*"» ^ (Y ° r^ l) 

Prophet §| (i i ii^i) |j§ 

903. It was narrated that Abu \£jj. ■ ;£j, I - ' io J f l2u>- - ^ » T 

Sa'eed AtKhudri said: "We said: ^ ,1 ~ ■ H * * -. 

'O Messenger of Allah! We know £/° ■Lw** &J>\> : £ '^« ^ ■ij^- 

what it means to send: greetings j, *.- ,'f-:f ',,;■ ,- A ,<« - *->?, 
^ & -uit'JUp till :Jb jU- J UJj>- ■ iilJI 
upon you, but what does it mean ' ~i' ^ 

to send peace and blessings upon 4il jIp ^ tjl^JI ^ iji ^ t _^i4- ^i 

you?' He said: 'Say: "AUahumma -..;*.■*: ' { . , ' a - 

saffi 'a/a Muhammadin 'ahdika wa :Jb lSj^I £^ ^ ^ 'V- t* 1 

Rasulika kami salayta 'da Tbrahima, jj iii£ £SO ii* !4i : l Jy^j G &t 

waMrik'ala Muhammad '(wa'alaali ^ t * *, ' ' i' t —- ,s 

Muhammadin) kamd barakta 'ala "^ ' A ^* :JS?;^I >~4& c„lli> 

iferofenna [O Allah, send Your ^^ ^ jjff^.^ ig& xUi J* Jj, 

grace, honor and mercy upon „ ^ , 

Muhammad, Your slave and 4 J&jH ■•}*** J* ^J '■(►rf'jjj <J* 

Messenger, as You sent Your ,,%rt £ cj^ UJ [j^ 

(grace, honour and mercy) upon ' ' ' 
Ibrahim, and send Your blessings 
upon Muhammad (and the family 
of Muhammad), as You sent Your 
blessings upon mrahim];'' 

t (j^Jl ^1? 6 « 1 :/?> <c5^*j, ^tij.V ol • *u ** e ^ L (.. .....aijl c^jl^J! *l>~jM : vcj^j^ 

.* -uj; £-u>- ^ IToA t .mv: j-. 
Comments: 

a. Allah says in the Qu/an: 

"Allah sends His Salat (grace, honor and mercy) on the Prophet, and also 
His angels (ask Allah to bless him). O you who. believe! Send your Saint on 
(ask Allah to bless) him,: and send your greetings to him with due respect." 
(33:56). On the Companions' asking about the manner to do it, the Prophet: 
g| taught them the words mentioned in the Hadith. ' 

b. On receiving the command to send their blessings arid greetings, the 
Companions abstained from coining their own phraseology and> instead, 



The Chapters Of Establishing ... 69 t$& &«%• *=*1jUaJ* <£*t3f j-jl^i 



they asked the Messenger of Allah jj 

doit. 
c. The word Al is often taken to mean 

the Shari'ah, the term covers all 

personality and follow his footsteps. 
994. It was narrated that Hakam 
said; "I heard Ibn Abi Laila say: 
'Ka'b bin 'Ujrah met me and said: 
"Shall I not give you a gift? The 
Messenger of Allah |£j came out 
to; us and we said: 'We know 
what it means to send greetings 
on you, but what does it mean to; 
send peace and blessings upon 
you?' He said: 'Say: Allahutfima 
salli 'ala Muhammadin wa 'ala alt 
Muhammadin, kama sattayta 'ala 
Ibrahima, innaka Hamidum Majid; 
AlMhumma bank 'ala Muhammadin 
wa 'ala alt Muhammadin kama 
barakta 'ala Ibrahima, innaka 
Hamidum Mafid (O Allah, send 
Your grace, honor and mercy 
upon Muhammad and upon the 
family of Muhammad, as You 
sent. Your grace, honor and mercy 
upon Ibrahim, You are indeed 
Praiseworthy, Most Glorious. O 
Allah/ send Your blessings upon 
Muhammad and the family of 
Muhammad, as You sent Your 
blessings: upon Ibrahim, You are 
indeed Praiseworthy, Most 
Glorious).' " (Suhih) 

iJL-*j tYFOV:?- 'St ,_s~il J^ syLaJi i_jL. io)y>jJl t^jl^JI **-j*-\ '-Tfif^ 

.0 OoL cpLjVI OiJl>-t sitrv. :^ lt |jUJl JiP J^>- 

905., It was narrated from Abu j°J> l3!U- :cjJ\L ^ jllp lL*I>- - ^*o 
Humaid As-Sa'di that they said: ^ _ , , » . ., ,. 

"O Messenger of Allah!. We ha^e ^^ ^^Ul- j>J*>l &> if. 



| himself to: teach them the best Way to 

the children. But, in the phraseology of 
those people who love some great 

:jW*j /j lLgs^a. UjJLp-j :^ . 4*jt*j* iijlJL?- 

5., »«/> - » ».- >. 1 . it, *■-- .rf S - 

: J U rtSvAJ I /ji t XUji Uj jii- : . V 15 i.^i-*^- 
if} *— •" ^^jUaJ :Jt5 t t yii j^l ^1 cj*^ 

ff^>- ?^jJjs till ^Jjtil *^l :Jui s^ 1 ^ 

: l^» :Jll: ?idi ISUJi Jj^S iiuk 

ti5" J»»pw (JV iJ-Pj jlftui ] _ J liP J-> *^1!1 



dJUIil 



The Chapters Of Establishing ... 70 \&± &-J\ 3 ^IjUalt iuill wjIj^ 

been commanded to send peace . ° *.».,.„ -a ,. *.,, 

and blessings upon you. How ^^^^^ -- o* '"O"' o 1 - 

should we send peace and ^ t ^\ ^ t .'^. ^ jjj. ^ ^Jj, 

blessings upon you?" He said: r ' * _ * / 

"Say: Allahumma salli 'ala £^ ^ If '4^3" <T^" <* -V** 

Muhammadin wa azwajihi wa £y\ r^, j^ ^ - \j$ °£\ ^Llli 

dhurriyatihi, kama ' sallayta 'ala /^ „ *~,' r ,, , - "^' 

Ibrahim; wabarik 'ala Muhammadin : <J^> ?>4jl* ,.5^ »-«!£» -^-^ §!^jy^ 

wa azwajihi wa dhurriyatihi kama u^f'-V jl£A ii \j? liLl -|JJ» 

Mrakta 'ala ali Ibrahim fil-'ahtmin, "' JJJ ' ^ ^ ^ ' ^ 

innaka Hamidum Majid (O Allah, iJjlJ) '(^'vi| ^ c.,.l./> US' t«jjij 

send Your grace, honor and ; <-i- 1-? .<*»••' c : f" *'* T' 

mercy upon Muhammad and his J - ' "- Ji - ? - s JJ J , of" 1 

wives and offspring, as You sent JL^. iLI tjjjtfi) ^ i-*Q JT JU 

Your grace, honor and mercy 

upon Ibrahim. O Allah, send Your 

blessings upon Muhammad and 

his wives and offspring, as You 

sent Your blessings upon the 

family of Ibrahim among the 

nations. You are indeed 

Praiseworthy, Most Glorious)." 

{Sahih) 

^_jLj tojL^JI cJ_-voj tYTl*\ : ?- tO*)i— >L t p-L-j 3 1 i^jjU^I t^jU^Ji *>-j>-] : «j jsbJ 

906. Aswad bin Yazid narrated £ig l5fj^ :j£ ^ ^AJl l&U - <\.*< 

that 'Abdullah bin Mas'ud said: , ,, / > ,° ^s , a j. 

"When you send peace and 9J* 5* <-&}y^\ ^-^ :^l ^ j? 

blessings upon the Messenger of ? ^j ^ . t £^u ^f ^ ,^\ &. $ 

Allah jjg, then do it well, for you ', , ' "' ' ' 

do not know, that may be shown li i ; J^ £jt*-~* cri *"' ^ a* k -hy. if) 

to him." They said to him: "Teach f ^ , »^ # ^ j , - ^ ^ 

us. He said: Say: Allahumma [ 

a/'aZ salataka wa rahmataka wa l y>j» *4£ J*! <jj>^ "^ ^|» <■£& 

barakatika 'ala sayuidil-mursalin wa , t > -.' ,*.*s. >',*,,-.'. -,,; ,r- 
. ^ ., ,, . ,, „, . :(*]»» tJ^ tliaia :<u IJLa tjls iO* 

imamil-muttaqm wa khatamin- ^^ -^ 

nabiyyin, Muhammad 'abdika wa Sj[£'J,j d£*>-jj liiSLi? <t«fl ! jll|a 

Rasulika imamil-khayri (wa qd'idil- -■',.,<.»: , , ,,.>; , ;, 

Jc^airJ, wa Rasulir-rahmah. f^ 3^" f U P 'Os^P 1 ^" l* 1 * 

Allahummab'athhu maqamam <.JJ^\ M tiUjijj iUI* jI»« 'd«-4^' 
mahmudan yaghbituhu bihil- - ' * * *' 



The Chapters Of Establishing ... 71 \&$ &—)tj c^ljJLaM £»tSj <-*)$$ 

awwaluna zval-akhirun. Allahumma .,. s ,* „ bJ . ,,„ „-;; r - 

salli 'ala Muhammadin wa 'ala ali *** f*^ '***-> „#-"JJ 'js™ ~ J 

Muhammadin kama sallayta 'ala -h/jh^^j hj^fy * ^y: bji*w t»Ui 

Ibrahim wa 'ala ali Ibrahim; „/«,,.> r -,,' e /, ', * «.,* 

Allahumma bank 'ala Muhammadin ^ £>*** # ^ ***" i> J-* f^l 



■wa 'ala ali Muhammadin kama Jj*| l^l^J JT jL*j *-*Q ^ 

bdrakta 'ala Ibrahim wa 'ala ali ? , . ,"'s "* , # 

Ibrahim, innaka Hamidum Majid (O ^i J*=^ <^* -^ f-P 31 '-*i^" ■*?**- 

Allah, send Your grace honor, j j~ , ,,., j^ ^ ^^j 

mercy and blessings upon the ' ' *' * f ' * 



.. i? 



leader of the Messengers, the . "-V?* ■V? 1 *' *^i 

Imam of the pious and the seal of 

the Prophets, Muhammad, Your 

slave and Messenger, the Imam of 

the good (and the leader) of the 

good, and the Messenger of 

mercy. O Allah, raise him to a 

station of praise and glory that 

will be the envy of the first and 

the last. O Allah, send Your grace, 

honor and mercy upon 

Muhammad and upon the family 

of Muhammad, as You sent Your 

grace, honor and mercy upon 

Ibrahim, You are indeed 

Praiseworthy, Most Glorious. O 

Allah, send blessings upon 

Muhammad and upon the family 

of Muhammad as You sent 

blessings upon Ibrahim and the 

family of Ibrahim, You are 

Praiseworthy, Most Glorious).'" 

(Da'if) 

.j$>\ Jlillj toJUj j! <d>>ksM JJ au jlj £*-- Jj» o-i Jj (.(iXT.tX •): ^Lai^Jj 

907. It was narrated that Asim :^L J\ i<_iU- ^ '£> &*>■ - W 

bin 'Ubaidullah said: "I heard „ * ' ,,, t , , ,„ . , <t r 

'Abdullah bin 'Amir bin Rabi'ah <J* '^ «J* '^^ <* ""> ^ 

narrating from his father that the 4il Up 



The Chapters Of Establishing *.. 72 \&£ «&«% iCjljJUaM A«ts( tyi^l 

Prophet g| said: "There is no ._ « . , * . „ >, , „ 

Muslim who sends peace and ^ &\ ^ ~ ( <J* '***-> <* ^ ^ 

blessings upon me, but the angels cli ^i ^ JU| ^J ^ u» : Jii 

will send peace and blessings ,■_.'<"•>", s j>, > .. 

upon him as long as he sends ^ 'V J! J*^ <■& J*> & *SS5UI ^ 

peace and blessings upon me. So «°;*SC2 «f iiui 
let a person do a little of that or a 
lot" {Bd'ij) 

Comments: 

The Hadith specifies the excellence and the benefit of sending peace and 
blessings on the Prophet 3g|, as well as exhorts the believers to recite them 
abundantly. 

908. It was narrated that Ibn <£&. r^foji ^ \yc£. <g^ - VA 
'Abbas said: "The Messenger of / 

Allah |g said: 'Whoever forgets to If 'J% i>° Jj**' 5*' '£> ^ ^^ 

send peace and blessings upon j U - -j^ ^ ^j ^ ^ ., ^ 

me, then he has missed the road _ * ' ' ' ' *' '',''' 

to Paradise.'" (Da'iJ) & *&& S Cp? Cf* -M ^ Jj^j 

. uSiwll tfije * i ^^ m 

Comments: 

Virtuous deeds lead man to the Gardens of Paradise. And a man who 
neglects the blessed deed of sending peace and blessings on the Prophet j|| 
will surely be neglectful of many other virtuous deeds. 

Chapter 26. What Is To Be J Jl£ U it - (Y 1 ,^«Jl) 

Said During The Tashah-hud L^ *,. r, . M - < t| , „ t s. 

And Sending SaM* Upon The ^ <^T ' t*"* S^^'J *§-"=>' 
Prophet |g (lo <i»di) 

909. Muhammad bin Abi 'Aishah '^% If. Cr^jtt ■& ^ ~ ^ 
said: "I heard Abu Hurairah say .<*> -ill *'* Ajdl v-jjii' ■ '-''"fi 
'that Messenger of Allah sgf said: __ ''V* ^ ■ ^ -ijS-~^ 
'When anyone of you finishes the L ^^ :&£ c). ^^ J?^ -^'jj^ 1 



The Chapters Of Establishing ... 73 !&£ &uJ\$ *^»ijiUaJt £*.\M <*^>$A 

last Tashah-hud, let him seek , „ , ,r > „ .-....., s , B >■«„* 

refuge with Allah from four ! ^ * ! °^ :Jb *^ s£ V <^ ^*** 

things: From the torment of Hell, ijfef iji jijn : |g it J^ j£ : Jji' 

from the torment of the grave, o - & , . ,, - E ,„,. 

from the trials of life and death, & '-& & ?\ ^^^ *$r^ ^ d1 & 

and from the Fitnah (tribulation) ^ ^ t ^j, ^ — t ^ ^ 
of Masihud-Dajjdl.' (Sahih) ' \ '- 

Comments: 

'Let him seek refuge from four things'. This order of the Prophet $§| can be 
complied with by reciting the Arabic recital meaning: "O Allah! I seek 
refuge with You from the torment of Hell, from the torment of the grave, 
from the trials of life and death, and from the tribulation of Masihud-Dajial 
(False Christ)." 

910; It was narrated that Abu :£)lLii1 ^y ^j ^iijj t£W- - \\* 

Hurairah said: "The Messenger of * ., , ,s , „ .. ^« , 

Allah ^ said to a man; 'What do <£ ] If '^r** *' if >■ j.Jr ^^- 

you say during your Solal? He ^ j^ jtf : j£ ^ ^f — t ^ u 

said: "The Tashah-hud, then I. ask _ , , > *, " ' 

Allah for Paradise, and I seek '■<$*■ *&**& J Jj£ £* :ji^ H 

refuge with Him from Hell, but I , i*^ ^ aj ^f £ ^ 

do not understand what you and „'„'','„. * - 

Mu'adh murmur (during Salat). £^-= ^j •ii^Jii ,^~>-l li *5ilj Ut tjuJf 

He said: 'Our murm urine *■ :-*.,<.', -i-iir • ,-* 

revolves around the same ' -^ 
things/" (Saftift) 

t 4j j-j»jJiLi*ii ^ jjj^- <^jj^~ /jji oY£:->- t(jjl-ifl) 0L^>~ /vl 4^-jM L?*jss*i*J : «jjp*j 

j*"' JiJ 3 <j* V< ^ : £ l,J J^' "^-jr^b 'l5J>JIj '■tSjr^^S 'VTo:^ '*«Jj*- ,jjl 4»^)j 

Comments: 

The perception prevailing among the Sufis (Mystics) that they only do their 
deeds for the love of AMh and not out of desire for Paradise, or the fear of 
Hell, is not right. Here is the Messenger of Allah §|, the most beloved and 
nearest slave of Allah, the best informed person about the rights of AUah on 
His creatures on the one hand, and about the most appropriate manners of 
paying homage to Allah on the other. And yet he never tires of praying to 
Allah for admittance to Paradise and salvation from Hell. Paradise> it must 



The Chapters Of Establishing ... 74 l&£ *uJSj olji^tl £»l3l sh',*^ 

be remembered, is a synonym of the bounties of Allah. It is Paradise where 
the believers shall have the greatest bliss of looking at their Lord. Therefore, 
any hint of turning away from Paradise, is turning away from nearness to 
Allah, which is the very antithesis of love for Allah. Similarly, the feeling of 
fearlessness from Hell is the feeling of fearlessness from the wrath of Allah 
which is not a trait befitting a true believer. 

Chapter 27. Pointing In j4-HJI J> SjL$\I >!>£ (W p**J\) 

Tashah-hud " 

911. It was narrated from Malik Uli- :£li ^ ^ ]>Z y\ $&&- -Ml 

bin Numair Al-Khuza'i that his . , , ''-->' . , , , , 

father said: "I saw the Prophet jg & ' ' j* ? \' ^ ^'\ 

putting his right hand on his right *J}\ cjtj : Jvl <.*J cf 'ie'j^ 1 j-^' 

thigh during prayer, and pointing ■' ,.,. - - ' , . " , ' 

with his finger." (Hasan) y* ^' ?^* <S* <>^ oJ i ^ '-> *8§ 



^ ^<U:?-- tj^idi J SjLi^l ^_jL t»yLa]| ojb _jj a^jA [j^-s- ojli-«p l^u^ 

Comments: 

a. Pointing with the finger in Tashah-hud is a part of Sunnah. 

b. Only the right hand ringer should be used for pointing. (See:913) 

c. The position of the hand during pointing shall be discussed in the coming 

Ahadith. 

912. It was narrated that Wa'il &. £li. .^ ^ *i£ £j£ - w 
bin Hujr said: "I saw the Prophet ' , ,' "' 

#| making a circle with his thumb o* "rr 5 {/. ff^ if 'o"~^| Cf- 2"' 

and middle finger, arid raising the , *i, > .;.- . v ° J ■ t-r • - f 

one next to it (the index finger), « „ " '. ' ' ' 4 " ; 

supplicating with it during the ^jll ^ijj i,Ja^^\j ^Vl jL£- Ji j|| 

Tashah-hud." (Sahiti) t-j t . . ,, >■„ ., .-■ 

913. It was narrated from Ibn j>^Jl j '^4=*4 £»? ^**~" ^oi- ~ ^^ 
'Umar that the Prophet jg used to > ; ,.,,„>..., , , . 
sit during prayer, putting his : ^ '■■>*** & __ "'M J '<^ Oi 1 
hands on his knees and raising his j^£ ^ t ^£; Citlf :<5^\ i^. tili 



s ^ 



right finger which was next to his 

thumb, supplicating with it, and I y 1 Jl ^ u; 1 a* '^^ ^ 



<j! 'A* ,'h 1 ,-j* '/«i^ , ! >* ««bi 



The Chapters Of Establishing ... 75 ifab &— Hj i^l^Uai! *»4lj <-*\$A 

with his left hand (spread out) on - „„, , - „ -, s • . '„ r , ' - ,, 

his knee. (Sahih) > **- C^ ' W ^ 4 jl5 

Comments: 

a. Pointing "with finger is done only in Tashah-hud and not during the 
worshiper's sitting between the two prostrations. The words 'Sitting during 
prayed in the context of this Hadiih mean, as was made clear under 
Hadith : 912, sitting for Tashah-hud. 

b. The left hand, during Tashah-hud, shall be in the same position as usual 
during the sitting between the two prostrations. The position for the right 
hand as described in this Hadith is as follows: Making a ring by joining the 
thumb with the middle finger and raising the forefinger (also known as the 
finger of attestation, which is next to the thumb) and pointing with it. The 
two remaining fingers are kept closed. (Surum Abu Ddwud: 987) Another 
version reported in this connection is as follows: Putting the thumb on the 
lowest part of the forefinger and closing the remaining three fingers. This 
has been described in AMdith as forming a ring like fifty-three (figures used 
in Axabic)(Sahih Muslim: 115) 

Chapter 28. The Taslim ( ™ «^ l > f4^' 4^ ~ {yA r^—M 

914. It was narrated from ■ j£ j &\ ^, ^ i^J £&. - \\t 

'Abdullah that the Messenger of *" , ' ' "s „' „>>.,„> --« , 

Allah |g used to say the Salam to If ' J^-H J* If- <■£* ^ '^ &JJ- 

his right and his left, until the ^ j^ ^ ^ ^ - ^'^S\ J 

whiteness of his cheek could be ' '«,,"' 

seen (saying): "As-salamu 'alaikum <J*- <-$\*? °u*J i h?k If p-^ &\S 3H 

wa rahmatullah (Peace be upon ;„.,, . ^.t- 'iis n „ *' ' . ,.- -; 

you and the mercy of Allah)." ^ &> f^" ;J " ^ ^ 

(Sahih) a&\ 

*>-j>-\ p~^-^» iiojjJ( J-^b t £"(:?- i»a£ j^ 1 ^ iilj-^-jjjl *' \.^><i-p\ '.f^fH 

. OLs- (jjlj '^Jr*- tji'j t(5l»jJl 4>^»-v'J '(^jA? ^1:^ ujl*j;l 

Comments: 

a. As mentioned under H:275 and 276, Taslim (salutation), is the proper way 
to signal the end of prayer. 



The Chapters Of Establishing ... 76 1&& &»Jt s ^IjWI &&13J w^ 

b. Several versions of 'salutation' or 'greetings' are proven in the Sunnah, such 
as (i) As-salamu 'alaikum wa rahmatullah — As-salamu 'alaikum wa rahmatullah 
(as we will see under H. 916), (ii) As-salamu 'alaikum wa rahmatvdlMi wa 
barakdtuhu — As-saldmu 'alaikum wa rahmatullah wa barakdtuhu (Bulugh Al- 
Mardm by Ihn Hajar: 252), (iii) As-salamu 'alaikum wa rahmatullah wa 
barakdtuhu to the right and As-saldmu 'alaikum wa rahmatullah to the left 
(Sunan Abu-Dd'utud : 987), (iv) Finishing the prayer with just one Taslim is 
also in order. But while saying a single Salam, the face must be turned to 
the right just a little (Jdmi' At-Tirmidhi : 296). 

915- It was narrated from 'Amir ^ &-ti : <!)*>&> & ijJi^i 1sji>, - Ma 
bin Sa'd, from his father, that the 



Messenger of Alah j^ used to say 






(j^ 



the Salam to his right and to his ^ jlsSi ^ J^liil ^ 'j^yl ^ A) 

left. (Sahih) '".' .'','",* *, '"« ;' ^ 

■°J^i if J *~*i 

916. It was narrated that ' Ammar ^_J^ £&£ ; jj^ ^ t^. <(&£. - \\^ 
bin Yasir said: "The Messenger of - «,',.•,",* <a ., ,^ , . 
Allah |g used to say the Salam to <^ ! ^ 'iT 1 ^ 6? ^ JH 1 ^^ : f ji i^ 1 
his right and to his left, until the ^ jL ^ ^ t ^] ^ iU ^ t fc} 
whiteness of his cheek could be ' ' « / " y *' 
seen (saying): 'As-salamu 'alaikum if ^i sit ^ J^j o\5 :Jls jJC 
wa rdhmatttllah, as-saldmu 'alaikum * -, » . ,-• ,> ** , - - . - - 
warahmatuMh.'" (Sahih) ^ ^~ ** ^ '^ ^ J — 

jtiiii /»^uui -jui ii^-jj ^Siip A'tiiii* 

917. It was narrated that Abu : Sjljj ^ ^l* ^ Jbl -^ l^li- - MV 
Musa said: "All led us in prayer - , s , , „, , „ ^ j£ ,, s _ 
on the day of (the battle of) the '<J^ cri 1 0* 1 <-J-V is. A ^ ^^ 
Camel, in a way that reminded us ^^ ^f ^ ,-- J\ j, [££ ^ 
of the prayer of the Messenger of ,„ ",,* , ",' ' = 
Allah 3^.. Either we had forgotten s ^ 'J^ 1 fji '<^ ^ <J-^ : J^ 
it or we had abandoned it. He ^ tf ^ _^ ^ j^ -^ ^ 



The Chapters Of Establishing ... 77 Vg-3 £uJij Cji_ji«ait JulSj *->^5 

said the Saldm to his right and to r, _f - , -.-j^' ' £< :f is,- ,-,' ' 

his left."(Dfl'#) ^ r^ 3 ' Ub5 ^ °^ dl U b ' Ul ^ 

. 4i L**^ ^^"9 41~<u 

Chapter 29. The One Who iU-li JLj ^ ' it - ( * * pWQ 

Says One Salam " ..*;•-.,-• 

(1A ii^tal) aJls-lj 

918. 'Abdul-Muhaimin bin ^j_\ ( :[*jj&1] ,_JLii ^1 l£ki - \\A 
'Abbas bin Sahl bin Sa'd As-Sa'idi "' „ ', _ 

narrated from his father, from his a"\* o> i^H 1 -V 1 ^-^ • J^. ^ Cf) 

grandfather, that the Messenger of ~ iA J .* ^o ^ ^ j- ^, 
Allah ||| said one Taslim to the '" j " *,''«-•' 

front. (Da'if) °^H3 ii-Ll: jili ||§ 4il J^j ol ;^>- 

^Jc- j* oV-V:^ iHl/l:^! ^ .^IjJaJI ^y-^ [ljj.h.^ ojLJ] : : ^>^ 

- <iJla] 1 1 £ : ?- t jiij lj ^ <i ^*^J i Jut 

Comments: 

'Said one Taslim to the front' means he m did not turn his face on both 
sides as is the usual practice in saying Salam, but turned bis face a. little to 
the right once, as has already been discussed in comments on H. 914. 

919. It was narrated from il£. vIJjl^- ijCU- ^j° %\1* tJ&Li - \V\ 
Hisham bin 'Uwrah, from his ,„, , ; _ * t . s s „, ,. ■: 
father, from 'Aishah, that the -«*-> ^ L:^jU^JIj .u~, ^ JLJI 
Messenger of Allah £| used to say tJ J ^ . t ^ ^ |^ ^ t jj^ ^1 
one Salam, to the front. (Da'if) 7' , ' ' s £ J", 

920. It was narrated that Salamah i^^^kJI ^J^' dri • i *« "J* - _ ^^ ' 
bin Akwa' said: "I saw the - - , ., .., >. ,., ,s? , 
Messenger of Allah $§$ performing <-^ J/> '■£ ^ ' - ' J ^ t^-^i 

the prayer, and he said one ^S\'j :Jli s-^Vl ^ itLi ^£ tiiJb 
Salam." {Da'if) .,'**..*.",'. V 4* n'\ >- 



The Chapters Of Establishing ... 78 1&& Jft«J1j ^IjUaM £*£] wl^i 

Chapter 30. Responding To fe ,^j| ^ ^L' - <r - ~~J9 

The Imam's Salam \ 

921. It was narrated from £^ . jL ^ - ^ ^ _ w 
Samurah bin Jundub that the - . ', t ' * ^ 

Prophet ij said: "When the Imam 'iP4^ _p? jit b5ii '.^&- ^ J^^j 

says the Salam, then respond to .;,>,., , ,;. , J..,; , , 

him/'(D fl '# <* '-^ ^ '^' ^ tob ^ 

. «4lllP Ijijj 

922. It was narrated that ^ £^ .^ ^ - ^ £&: _ w 
Samurah bin Jundab said: "The - 

Messenger of Allah <j* '°ita 5* 'f^*-* ^"?^ : («--^l i? 

commanded us to greet our Imam .■r—f . '.,; -;.» _•-.,>, •' . - -\\ 

with Salam, and to greet one -** ; ' S^ ° J * A " ^ '^-^j 

another with Salam," (Da'if) jlj tt~«jl <J£ 1UU jl 3|g A I J^ij 

^y \ ' • \ '. r taU^I ^jtp i^Jl tjlj tSjL^J! ujbjj! ^j-j^I [i JL»w? ait^jj] ! «jj»J 
™^vaj -L?-l -_)j t \Vfl : ?- tpdjti ^JjU oibi & t_?^^^J '(^^J! 4j**j>w'j t4j oiUs tt-J^>- 

Comments: 

Both these Ahadith are 'Weak'. As such the command concerning the 
response is not proved. 

Chapter 31. The Imam o&H ^J '■ *-^ - On j^wJi) 

Should Not Supplicate For < v . «*di) ,UoiL ids P W i 

Himself Only ' '- \ *■ 

923. It was narrated that ; ^t?* ; >'l t _ ? «-A<Jl ^ al>~> kU>- - ^fV 
Thawban said: "The Messenger of u - ■ ' • - t-ii j ■ -«-- i<* - 
Allah m said: 'No person should '£> ^ ^T^ '^> ^ ^ bj ^ 
lead others in prayer, then tjijiJ! ^- ^1 -^ <.^j^ & JbjJ ^ 



The Chapters Of Establishing ... 79 t$J AS-Jtj ol^Uall £»Sl <-i\#\ 

supplicate only for himself and *,, u -^ i% \ ,, '.,; -.,; •- „ ' „ „ 
not for them. If he does that, he "-* * ^ ™ U -^ J u u u ■■? ^ 
has betrayed them.'" (Hasan) jj^ ^u .!&» ;j*l i^£ ^aii tip 

. <A-$JU>- JUS 



•m 



: ?- 4 aJa [^p-^-j ; ^jj>ej 



Chapter 32. What Is To Be jj£ ju£ U ^U _ (y T ^^q 

Said After The SaJam * " ' ' , J ' 

924. It was narrated that 'Aishah CfJU- : £li ^f ^ ^5^ _^f £$j1>- - ^Y i 

said: "When the Messenger of .„,,.*« ,7 ,-i*^, ;, .„, ,* 

Allah ^ said the Salam, he would ^ <^ * Uw ^^ : C ■ 4 ^ U * ■*' 

sit only for as long as it took to ^\'J\ & l&U : Vj ljIh ^f ^ dliJl 

say: 'AUShumma Antas-Salam wa , % „'.,'s -"', ' 

minkas-salam. Tabarakta yd Dhal- If 'Jj^l p-f 1 * &^ : <J y '2^ If) 

jalali wal-ikr&m. (O Allah, You are ^ . -Jjj jt^ ^ t ^ jUj| • ^ ^ 

As-Salam. L J From You is all .<„.-«''- ' j 

peace, blessed are You O U jli^ ^| J^ jU ^ !i| jj| «l Jj-lj 

Possessor of majesty and ^ ^ ^ ^ ,& .*£ 

honorV "(Sahih\ f^ - J f JWJI '-" f*"' °>* 



honor).'" (Sahih) 



■ ",f l ^'i J'^ 1 <* •« 



«^j? 



Comments: ''^^^^^ 

a. This invocation must be recited after each obligatory prayer. 

b. The text mentioned in the Hadith is the only part of the invocation proven 
in the Sunnah. Other sentences, are the creation of the people's own mind. 

925. It was narrated from Umm ^^ .^j, } '■' <Z "*! &jj- - S\o 

Salamah that when the Prophet - - ^ - *' 

sg performed the Subh, while he ^1 ^ t^y a* <-*^ &J*~ :*/lli 

said the Salam, he would say: =,r, '?? . , =^r, *{, ;., . ^ ;- , 

'AUShumma inni as'aluka 'ilman f u^ ' (* - <>>* t>* "Hj 

nafi'cm, wa rizqan tayyiban, wa ^Jj| J^ !i| tjjj; 5l5 H§ ^JS\ jf 

'amalan mutaqabbalan (O Allah, I • , * » , h s » „ f * ,->', 

ask You for beneficial knowledge, ' ^ U ^ t ^ U ' 1 ^1 r^ 31 " : r k:j - '&: 

goodly provision and acceptable o^A^i SUpj t LS l»5 ,j 
deeds).'" (Sahih) 



[1) The One Who is free from all defects and deficiencies. 



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<.n~^^> JtL-JU t Uja^P_f Si /M": i_JljliJl C^SJlj >_jJL^Ji >_ jjS ^ U5 iljj> jjj "Wl-V* 4 -«— 'I 

^_, . c^lij <ub- j a 

Comments: 

It is an inclusive invocation. The Messenger of Allah ||| often used to recite 

invocations that were comprehensive, but characterized by the economy of 

words and abundance of meaningful ideas. 



926. It was narrated that 
'Abdullah bin 'Amr said: "The 
Messenger of Allah ^ said: 
'There are two characteristics 
which no Muslim man acquires 
but he will enter Paradise. They 
are easy but those who do them 
are few. At the end of every 
prayer he should glorify Allah (by 
saying Subhan Allah) ten times, 
extol Him (by saying Allahu 
Akbar) ten times, and praise Him 
(by saying Al-Hamdu Lillah) ten 
times.' I saw the Messenger of 
Allah i§| counting them on his 
hand. "That is one hundred and 
fifty (after all the prayers of the 
day) on the tongue, and one 
thousand and five hundred on the 
Scale. Ajid when he goes to his 
bed, let him glorify Allah and 
praise Him and extol Him one 
hundred times. That will be one 
hundred on the tongue and one 
thousand on the Scale. Who 
among you does two thousand 
and five hundred evil actions in 
one day?' They said: 'Who would 
not be keen to do that?' He said: 
'But the Shaitan comes to anyone 
of you while he is performing 
prayer and says: "Remember such 
and such, remember such and 



-O;, A S ,. '.? *.. 'i - > , '*Z\l- >., 

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: j jL Li jlLJ ^fe 4) 1 Jjio j oj l^i fi Ij^ii 

t^LUUL SU *ilbi iSJU ^5j "'^"J ?**"" 

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i UiSj' IJS ^Sil : J j&S ej^LiaW ^3 jAj 
cs5 3*J irits '<J*« 'V J-JI- ^i J^- 

,.', i^ J> B 'J ■*1i-"' il' ' '• ' 

. tt ^t*J iff^ "^°J^i tJ'ji J^ t'^c^dii 



The Chapters Of Establishing ... 81 Ifefe £uJ% o1$Wl iU&l *-*>$*l 

such/' until the person becomes 
distracted and does not 
understand (what he is saying). 
And he comes to him when he is 
in his bed, and makes him sleepy 
such that he sleeps.'" (Hasan) 

Comments: 

a. Saying Subhan- Allah,. Al-Hamdu-Lillah, and AUfihu Akbar ten times each at 
the end of the obligatory prayer is acceptable, and so is saying each of them 
thirty-three times, as we shall see in the next Hadiih. 

b. Reciting brief invocations proved from Sunnah are better than repeating 
lenthy supplications not proved from Sunnah. 

c. 'That is one hundred and fifty on the tongue' means that these thirty 
(phrases) when recited after the five obligatory prayers will make up a total 
of one hundred and fifty (phrases). 

927. It was narrated that Abu ■^jj'^ Cr J ^ s Vi U~^ &**- ~ *^ v 
Dharr said: "It was said to the ' „' . . , ^ „, ,, >■ . ^ s , 

Prophet m ^d perhaps (one of 'r^ U &■ sH <J* '*^ ^ J - ^ 

the narrators) Sufyan said: I said: - m *Jsi Jj : Jli % J\ 'J* i.<J '^ 
O Messenger of Allah! Those who ^ , """_ ^ r ., V A , , ' _ {r ^ 

have property and wealth have 'j" 1 J>*J L - : '~ °^ ^^ ^ ^J 

surpassed us in reward. They say v^t. ^^ J^ j^, ^f ^ 
the same as we do, and they , ' ' . ' . " 

spend but we do not spend.' He ^1* -J Jli -J^ Mj jj^ii J_?£ U5 

said to me: 'Shall I not tell you - y,*z . - °>>-.f > »°,,< ,'... .f . i» ;{ 

something which, rf you do it, '. ' v ' ' - - ( ; 

you will catch up with those who JS" yj> Jt <sl ^jaiAj t f^** 5* ^*i 

have surpassed you and you will ^ ,: '■- "^ % „#, ^ ,„„;, - 
excel over those who come after lR ^ ^ Jjr*^J ■ ' ■Jr t tr*-i „ 

you? Rraise Allah (by saying Al- . i^J^j Ujj <-Cj0ij Ufy&j 

Hamdu Liltah) after every prayer, 



tst, Z i ^f 



and glorify Him (by saying. ■ £j\ &&} <£j^ N icillii Jli 

Subhan-AUSh) and extol Him (by 

saying Allahu Akbar), thirty-three, 

and thirty-three, and thirty-four 

times/" Sufyan said: "I do not 

know which of them was to be 

recited thirty-four times/' (Sahih) 



The Chapters Of Establishing' .» 82 1&& &0JJ4 ol^WI £*1$J vW 

t 4,^ J>- ^t Aj-^p^l^pj t 4j 0^a«j *i*jJb- jji t (_£ Jl**jJ ! <l>-j^-| L?t*j»tv? oJlUm'J rpuj^aj 

Comments: -^ J ^/°:^T^ ^> ^ ' v ^c 

'Catch up 'with those who have surpassed you' means that those who have 
gone ahead of you in rank by doing many virtuous deeds, you can outdo 
them by engaging in the remembrance of Allah. And those who do more 
virtuous deeds but neglect the remembrance of Allah cannot attain ranks as 
high as you. The message that we get from the Hadith is that, alongside 
other virtuous deeds, it is also necessary mat we focus on reciting the praise 
and remembrance of Allah. 

928. Thawban narrated that & £53*- :j&£- ^ ill* £&»- - "iTA 
when he finished his prayer, the „ # / <t _ ,, o 
Messenger of Allah £g would ask : C 'y*? 1 -^ 1 ^"^ ''Tf' <•* ^^ 
for forgiveness three times, then i t^i\ r*Q ^ ^*}\ & &£■} 
he would say: "AllShumma Antas- ^,; „ , ' ' t . , a 
Salam wa mirikas-salam tdbaraktaya ^-^ :< J" •f4~ J o> J s53^l ^^ : J^ 
Dhal-jalali wal~ikram" (O Allah, .t* - . !<--"■»? *i«'» .:* - . * ,'.>t,. 
You are As-Salam and from You - _ ? " ~ , 

is all peace, Blessed are You O Jj-^j oT o£p ^^>- "^"jJ' *-Lii! y\ 
Possessor of majesty and honor)." -•:•'., -,, . -.,,-•, ,r, -,i -,,-,- ■, 

Chapter 33. Departing After ^ or^alVl iU - (YT ^^Jl) 

Completing The Prayer ' ^^j'^, 

929. It was narrated from C&U- ;~£J. ^\ ^ ollii i5jl>- - \ , (\ 
Qabisah bin Hulb that his father „ - ;.,"'., „ , .?. ,£ 
said: "The Prophet £ led us (in ^ ^ ^ '^ <J* '<J^> V| -* 1 
prayer), and he used to depart ^ || tj}\ HSf :Jif -J ^ iJjL 
from both sides. (i.e. from either "' „ ^ ' = , ; 
side)." (Hasan) - W^ *S^ ^ ^^ 

:SjjJL/zM ^ ^_sl waj 2 I <— i^ ". , wjL u kL,aJ\ t ijli jjV A>-j>-i Ljj-w**- oaUwJjj " ^uj« 



The Chapters Of Establishing ... 83 ty£ &LJ\^ ot^UaH Zafy t_»1^ 

Comments: 

'It is a part of Sunnah that, after finishing the prayer, the Imam turns his 
back to the Qiblah and sits facing the people. In order to do this, it is the 
same whether he turns to his right or to his left after finishing the prayer. 

930. It was narrated that Aswad sLrj lL r l^ :jI^ If. tJf ^-^" ~ W* 
said: "'Abdullah (bin Mas'ud) o ,,„ _ s , ri ', ,< ,^ „ , 
said: 'None of you should crt*4 b *-^ '-P^ oi Ai yS ^^J : C 
apportion within himself a part ^ /jL*sS\ £1^ :Sfll .J^ 'J,\ 
(of his prayer) thinking that it is a , , , e , , , , e '"',', 
right of Allah upon him that he ^ -^ 4* J u : ^ u Jj- 1 * 1 if '"J 1 ^ 
must only turn to his right to ~ tl£ - ^ ^ ^^iy -^f ^ 
leave after finishing the prayer. I a "', €,s Stf - 
saw the Messenger of Allah f§| <S* "^J. ^J* s ~ i ~ ^ ^ « ^J U>- oi 
and most of the time he turned to >'if =,„£ j , ', ,- > ,f- •; 

his left.'" (S«M*) ^ '^ ^ J ^ J °* ,J * -^- 

jj* V"V:»- tJU-lilj j^Jl ,j* SjUail ^y i_»lj*aj*5/l j\j?r V 1 ^ '(jo*^****^ Sjlj= i,JLu«j 

Comments: ' 

The Companions were so careful about innovations that even with regard 
to seemingly insignificant things, they considered it imperative to follow the 
Sunnah all in all. 

931. It was narrated from 'Aim rolled I jSu <v 'J^ &&■ - Vf\ 
bin Shu'aib, from his father, that s j0 ' f t ^ ^, tc , _ ^, t 
his grandfather said: "I saw the '(JLJl dw"*" 5* '£jj <ji **0i ^^ 
Prophet m departing to his right ,«£ - \j - t ^ ^ _^ - 
and to his left when he finished ' ' f * 5 ' , ' 

the prayer." (Hasan) If 3 5?h If J^ iH S^ 1 ^4'j :J^ 

^JUJI ^~~^ i^jjs- ^ TlOiT'OiW^i Wi/T :juj-I *r_^l [j- 3 - ••>t--l] : gp** 

932. It was narrated that Umm ^ .£3. f - g J £&. _ ^ rT 
Salamah said: "When the ^ ""'',,' , 
Messenger of Allah j§§ said the &*»■ '■•Qj CS- 44^ ! 4?* d^ J ^*"' 
Salam, the women would stand 
up when he finished his Taslim, 
and he would stay where 1 
for a little while before st 
up. (i.e. to depart)." (Sahih) 



and he would stay where he was :eJls ilii J I 5* "rO^I '~r*. ^^] 
for a little while before standing 



If '^j^ if} if '^ii ,jj *j»ljjj. 



Hie Chapters Of Establishing ... 84 1$£ ■■3s*M-$ *£»lji«aJJ AoSl i_j1jj! 

Comments: ' " 

The participation of ladies, alongside with men, in the prayer of 
congregation is a proven Sunnah. However, their praying at home is 
preferable. (See Sunan Abu Daumd : 567) 

Chapter 34. If The Time For ^>"j^- H '-^- ("i"* ,^-J.D 

Has Been Served (VT ^ !) *^ t?& &&* 

933. It was narrated from Anas idi l£U : jli *J>_ fll* l£U- - ATrT 
bin Malik that the Messenger of „ , f * , , .a. - *-„.,.,, 
Allah ^ said: "If food is served 4"> ^ u^ 1 <>* 'i|j*3H «y> "4> oi" 
and the Iqamah for prayer is lujjf ^ sip : Ji| $|| ^| jy^ Si 
given, then start with the food." ' _ *. > „ ,' ^ 
(Sahih) .k*L3*)L Ijfij'U ts^LjsJl c-aJ1^ 

Comments: 

If a man is hungry and food has been served, then even while praying, his 
hunger will continue to distract his attention away from the prayer. It is, 
therefore, advisable that he first eat his food so that he is in a better position 
to concentrate on his prayer. 

934. It was narrated from Naff & i2jU- :h\jy. # j$ £&^- - Vi 
that Ibn 'Umax said: "The „ , , „ „ , iS <fi „ 
Messenger of Allah |§ said: 'If <*' Cf '^ ^ 'VJi 1 b *^ '■■^fs* 
food is served and the Iqamah for y,^ ^ " : ^ ^ j^j j u - . jij -jj. 
prayer is given, then start with /. >/ , ,, , _ 
the food." .ifliilU IjKjii iS^L^j e-*J>1j$ £Lsi!l 

He said: "Ibn 'Umar ate dinner > „, .. :r.r _* > . *,.<■ . '..; 
one night while he could hear the ^~"' ^ J ~ -^ ^ ^*~^ 
Iqamah." (Sahih) .£^1 

if 00 ^ : C_ l ^ ' ' ' f 1 -*^ 'j****; SjJw=J^ iftljS i_jL -iAs-L-JI tJi~"j toi"\i.4©S^T:!- 

935. It was narrated from 'Aishah ^"^ -Ji^ yS 1 If. S&* ^^ ~ ^° 



The Chapters Of Establishing ... 85 L$-& 2+*J}$ t=4$i*aH- £»<l£]. t_.V^ 



that the Messenger of Allah ifi 
said: "If food is ready and the 






Iqamah is being given, then start J, ^Li* ^ U^>- tl^j b'ii- :^J> 
with the food." (Sahih) ' -, a ,, s , . 

Comments: 

The order to eat first is for conditions of extreme hunger, otherwise it 
would be highly improper to avoid the prayer in congregation. And Allah 
knows best. 

Chapter 35. Prayer In 5Jui)i j a^U^Jl ^ _ (ro ^Ji) 

Congregation On A Rainy '" " " . ' " i -? 

Night ^ v * ^^D Sji*^' 

936. It was narrated that Abu \g^ : ^» f ^ Jq ^f g&i - ^ 
Malih said: "I went out on a rainy s „ " ', _ _/" , 
night (for congregational prayer), S* '* ! -^ ^ u 6* '.(^* l ii<^ J^ 1 *^!. 
and when I came back I asked for a ^ ft • ^^ .fo ^j, f 
the door to be opened. My father ' * - ' v" - ; 
said: 'Who is this?' I said: 'Abu ?li» ^ i^l Jt» tc^^il i^*>-j LDi 
Malih.' He said: 'We were with , ,, ,^ r >.f- -^ ',.: ,-•;, jf ',.; 
the Messenger of Allah £ at ^£ ^b ^ -^ ^ ^ ■& 
Hudaybiyah and it rained a little, ^0 1) Stli fiJLifj <,£JJiAjl £Jj JH 4S1I 
such that the soles of our sandals _ , ,, ' r , , t 
did not get wet. The announcer or J * 53 - ~-^ J <■?' *-* , ,- a 
the Messenger of Auah ^ called . slfciU-j ^j ljL>» 
out: 'Perform prayer at your 

camps.' " (Sakth) 

^1 t^^i^sj '"jf^J l'°V:?- Ujta ^1 Jlic- i£j*-\ ijjb *Jj i*;. jJL>- C-jJIs~ {y> \'0 t \'.r- 

Comments: 

a. It is permitted to pray at home in rainy conditions. 

b. On such occasions the Mu'adh-dhin should call out to the people to perform 
their prayers at their homes and camps. 

937. It was narrated that Ibn £^ : ££j, - ^J. ti& - WV 
'Umax said: "On rainy nights or 



The Chapters Of Establishing... 86 tj*fe &— S!j ^IjJUaJI £•£{ t-»fjj? 

on cold windy nights, the „ r ., , ^ . , £..„,,.•'■., 

Messenger of Allah |§ would £* '£ U <J* '^ ^ '*"«* ^ J — 
summon his announcer to call ^£ |§| *ui (3>ij Sis' :Jlf jXp ^1 
out: 'Perform prayer at your " . , * ^ . - « ' , 

camps.'" (Saftift) s S J^' ^' J 1 '£«^ j ^ J '^ 

.C&ii-j ,i ly^ 11 :^l oil 

l^SjlitJl Jit Jjis <Jj Lii <_ >y\ <J_jJb~ ^ ^«*llil»l«:»- iijjajjl aJLDI j\ sijLJI 

938, It was narrated from Ibn 
'Abbas that the Prophet |§ said, 
on a Friday that was rainy: 
"Perform prayer at your camps." 
(Hasan) 

(^ 

939. It was narrated from ;& ^ .^ - j^f gftj. __ w 
'Abdullab bin Harith bin Nawfal '><„'% 
that Ibn 'Abbas commanded the 'JjiNI J-fl* &-^ : iAi^' J^ i^ 1 



jIp 


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Mu'adh-dhin to call the Adhan one 
Friday, which was a rainy day. 

He said: "AIMfew Akbar, Allfiku iiiliJl »# Sij; ol Siji)! ^ u*^ 

Afcftflr, Ashhadu an la ilMta Ulallak, ,,.* J4 „.* „ - , ;C „ „ '- ; , 

AshHadu anna Muhammadan '^' *■' '^ 4flt : JUs "^ fJi ^ iJ 

Rasulullah (Allah is the Most iS^i ^ i^if .^ % 2\ S it i^if 

Great, Allah is Most Great, I bear j y , s , , ', s ', 4 j 

witness that none has the right to \jM^ ^1 ^ ?^ : J^ p -^1 J^j 

be worshiped but AUah, I bear ^jj, & u .^^i jj j^- • ^ ^ 

witness that Muhammad is the *' ',-.---','' 

Messenger of Allah)." Then he Jj*- j* £?* '^* J^ - 1 * : <-^ ?tij^ 

(Ibn 'Abbas) said: "Proclaim to . . » . , ,*,, t f s f .»!; * 

the people that they should pray && * *™ Sf\ °\ ^ '^ 

in their houses." The people said -p-e^J <Jl cJ^^ ^j^-j^. <J,J& 
to him: "What is this that you 
have done?" He said: "One who 



The Chapters Of Establishing ... 87 1&& *uJlj ot^LaJt <£*l5j i-t\$A 

is better than me did that. Are 
you telling me that I should bring 
the people out of their houses and 
make them come to me wading 
through mud up to their knees?" 
(Sahih) 

ijL? iJLwj tl^l:^- 4<j1iS/1 (ji f"AS3l i_ilj cjliVl t^jliJl 4>-j^-i :»j>tJ 

Comments: 

Permission to perform the prayer at home because of rain applies not only 
to the five daily prayers, but also to the Friday prayers. 

Chapter 36. What Suffices As jUiil yLli U ii>U - (n **-*U) 
A Sutrah (Screen) For One * * r " 

Performing Prayer < vo «*"=") 

940. It was narrated from Musa '■ j" J> & £* Ji -^ &**■ ~ * 1 ' 

bin Talhah that his father said: t ^- • ^ ^ t ^ - ^ &j_ 

"We used to perform prayer ' ,',''<' ,'•- 

while the beasts were passing in "" :JU j^l ^ n*Jt> ^ j^j* ^p 

front of us. That was mentioned ',,! *J-'. ,- ,.f -~- a>; * rlic ?'• 

to the Messenger of Allah sg and ' ^ "; ^ ^ ' '^^ 

he said: 'If something like the Ji^JI j>ji ji-B :jul ^ ^il J^ 

handle of a saddle 111 is placed in ' iy ., ,*>,;■; ■ £ 'f ■ -- -.^ * i< 

front of anyone of you, it will not J * t - r * ° 7 ""' ai ' r ' t? - tJ*i "JJ** 

matter whoever passes in front of . «^jt ^Jj 
him." (Sahih) 



Comments: *- 

a. How high (or what type) a Sutrah (a symbolic barrier or screen in front of 
the worshipper) should be, is determined by this Hadiih, which is equal to 
the 'handle of a saddle' in height. The handle referred to is about one-and- 
a-quarter or one-and-a-half feet in height A Sutrah should, therefore, be of 
this mirtimum height 

b. The Sutrah is a mark, which determines that whoever passes in front of the 
worshipper, should pass from beyond that mark, not from within it. 



[1] It is the piece of wood on the camel saddle which is held on to. (Explanation by Sindi.) 



The Chapters Of Establishing ■.,. 88 Ife* &<*% ^IjJUaJ! £* M i-j l^f 



941. It was narrated that Ibn 



>- «'^ • iliii ;;. iUJ esjLs, - \t\ 



'Umar said: "A small spear • u ^' -pr-* 1 " at 

(Harbah) would be brought out to ^ t <ui! jZ* If- i^fcili Olf j] ^ 4il 

the Prophet ||| when he was . „ *■---.-",* 

travelling; he would plant it (in the SI &* 1 0^ :JU ^ ^1 j£ l^I; 

ground) to perform prayer while J.;/- 1^ y~ t JU( ^ £^L 5 ^^J 

facing it." (Sakih) --•--, . ■ 0- 

Comments: 

This shows that the Prophet (0) was particular about the Sutrah even 
during his journeys. 

942. It was narrated that 'Aishah &jj. -,'tZj, J\ ^ ^ ^f t£U- - MY 
said: "The Messenger of Allah f _ "„,'., . ,.>*,, 
had a reed mat that he would : S^ <j< J" 1 ^ 5* 'j^ 0? -L^* 
spread out during the day, and lib ^f ^ t j^ J ^ 1^ ^ 
make into a compartment at ,_"'-, >> " 

night, towards which he would <-^ :^^ Xti)s- l/> ',j*»-^l ^* ^1 

perform prayer." (SafcT*) ; ^^ ^ ^ ^j. ^ ^ ^ 

Comments: 

This confirms the binding nature of the Sutrah even inside one's house. 

943. It was narrated from Abu . 1 >| c ^jjJ_ >• f <£ \£j£. _ <uv 
Hurairah that the Prophet f||' said: ' ,' ",. s 

"When anyone of you performs (y„ ■J#'*~^ t?-k>- : ^J-^^I ui J£»^ G-Li- 

prayer> let him put something in ,<*, ti ? *. j.«- ,< a , -- *s-? 

front of him. If he cannot find , " ■ <- " 

anything: then let him put a stick. t£it ^ J^LLiJ ^ '£~* oJ <^ '**■"• 

If he cannot find one, then let him , \„ , *,, , ., t ,, 

draw a line. Then it will not ^ J ^ ^ ***** <* J/** ^' <j* 

matter if anything passes in front J\ ^ t ^£i ^ ^^i 8 ^- 5* i^*^- 

of him." (Da'if) -',, <*,'"','. ' a '" 

^oi-1 JU, lij*. :JV5 g| ^Jl ^.j^i 



Hie Chapters Of Establishing ... 89 !$J> &«% c^jJUall, -£»&) tjl^t 



JsJ p i^U tlS—i *p-j Slilj Jiil^ 

. K4jJj ^j. j^> U 4j-*OJ * rt-t 

Chapter 37. Passing In Front ,jJb ^j jjj-Jl »— >U - (XV —«*}!) 

Of Someone Who Is " -to, t - ■» ti 

Performing Prayer m ^° sT^ 1 

944. Busr bin Sa'eed said: "They lui, t£U :jll* ^ fll* liSui- - <Ui 
sent me to Zaid bm Khalid to ask = , , „ ./ s , , s,, ,, , 
him about passing in front of one -T*- ^ i J^ J ^ P "^ L *~z^? CS. 
who is performing prayer. He jju ^ jjj Jj ^jU,jf :Jli o^ ^i 
told me that the Prophet || said: * ,. ' r . ,„■',"„> „. „ ^r'..* 
'Waiting for forty is better than ' J"i*3! <|4 6S J-^ 1 a* JLL1 
passing in. front of one who is -£. ^ .j^ jg| ^, ^ JT^-% 
performing prayer.' " {Sahik) ' .'"''',- 

(One of the narrators) Sufyan - e ^ 55 J*i & & J ^ 'OrfiJt 

said: "\ do not know if he meant . t 

forty years, months, days, or J 

hours." .ii*Li}l tUll^Jf il^ 

Comments: 

a. Passing in front of one Who is performing prayer is a sin of such magnitude, 
that even waiting for long periods of time for it is worth the wait. 

b. The narrators of Ahadith were so discreet in narrating a Hadiih that they 
made it a point to mention any point of doubt in its wording or detail. 

945. It was narrated from Busr '-%Ss ^&J- "■•&& Cf.tji* l^i>- - Vie 
bin Sa'eed that Zaid bin Khalid . , w, f , . „ > • , >•.* , 
sent word to Abu Juhaim Al- & '^' *) H> if i0 ^ ^ 






Ansari asking him: "What did ^\ \^°J\ jJU- ^ jjj <jl j^— ^ ,j~j 
you hear from the Prophet 



about a man who passes in front 'o? ■^^^ U : JUj - ^J 1 ^^ 1 f^ l^ 1 

of another man when he is ^j { ^ — *p_ j^ JM ^ 

performing prayer?" He said: "I ■* , t ' _. ' , ^" ,.' ■" 

heard the Prophet ^ saying: 'If : ^j*i M &p l ^^ '^ ? J^ ^*S 



The Chapters Of Establishing ... 90 VfcS -&-Ji,s t=*tjl«aM AatSj <t*W 

anyone of you knew (how great is 0J , .« . « ., .i>.s ,;., .-. 

the sin involved) when he passes <=" - ^ -^ v r F : ^ 

in front of his brother who is . ( ( v J Jj! ■!";• 6^ 5^ ' (J-^4 j*j *^-f 

performing prayer, then waiting , ,.? .* ' ,.s " -f 'i 

for forty/" (one of the narrators) (S^J 1 J' tUU ^J 1 <£>>' * : ^ u 

said: "I do not know if he meant „^ ^ £ ^.» * u - ^jl jf tT^JS 
forty years, forty months, or forty 
days, 'would be better for him 
than that. " (Sahih) 

i i. 

946. It was narrated that Abu 
Hurairah said: "The Prophet jg; 
said: 'If anyone of you knew (how 

great is the sin involved) in jy - j^ ^ J -j, ,^ '^ lt j# 

passing in front of his brother , , ~\. * - ■■ '* , 

while he is performing prayer, j*> o> ^ ** ^ p-«-i j>-i« >»» --sgi y^Ji 

waiting for one hundred years ^ ^^ . {^ ^ ^ ^ 

would be better for him than one ' . ' V " -** 

step that he takes.'" (Ba'if) ^M t^Jl ^ 2 ^ fl» % j^g i»S 

(■L^l JU jji~ • io^j '(^-ij*) t^jiJL; cr J 4>Ij^ * [uj-«-<9 «U»J] :»^»w 



bj^?- ; 4*~5* ^ I ,v r^j j^ t U*«t>. - 


- <U*\ 


,jj ;>*j»-^' ^ dr; ^' r^r^ (>*■ 





Chapte 38. What Severs The H&\ £i* U ^t - <XA p^Jl) 

(VV iUdl) 



Prayer 111 



947. It was narrated that Ibn rj£U :-jlip # fO* (•&■ - «V 
'Abbas said: "The Prophet |§( was * , , „ 

performing prayer at 'Arafat, and ^ 6? 5 s1 ^ hf 4 i£j*jK if- <■&&& 

Fadl and I came riding a female m U, ^ ^ fc ., . ^ 

donkey. We passed in front of ^ ^ v • */■ <T - 



P5 Regarding the things mentioned that 'sever' the prayer, As-Sindi commented on number 
949: "The obvious implication of this Hadith is that a dog which passes by, or other 
than that, mentioned in this Hadith, invalidates the prayer. And some people said 
this. But the majority hold the opposite view. This is how Nawawi and others 
explained it; that the meaning of 'severing' is 'diminishing' it due to ihe distraction of 
the heart by these things." 



The Chapters Of Establishing ... 91 1&& Ai-Jl^ t^i^JUan A*tSl v-j^ 

part of the row, then we c e - V-'t-r> t't -? - •'■" \" 

dismounted and left the donkey, ' * tJ ^ > ' u^ 2 *^ J ■ ■- ->*\ y 7 ^ 

and we came and joined the |^it iXijiS lCjJJI L _ r iAi Jis llj^ls 



row. 



{Sahih) 



t jiJl ... SjiJl J! s^jLJI Jl .jjlJIj JLaJI ij^, V L isjLaJl ir L~=j tiiVr t \AoV 

948. It was narrated that Umm ££U- :tli ^f ^ Jt J,} t£U - *UA 
Salamah said: "The Prophet |§ , a ,, ,/' „- ' , ^ f ., „ , 
was performing prayer in the o 1 - ^^ O* "^ & " uL " 1 <J* '& J 
house of Umm Salamah, and t^ t j^| j^ ^ ^li ^,li jjl tiJ JI 
'Abdullah or 'Umar bin Abu '/ , ," ,',', , , tt ' t " t 
Salamah passed in front of Mm; M ir 11 ^ :cJU iili f ! ^ t[*,l] 
he gestured with his hand, and he >~ & ^ ^ t ^ A ^ j J^_ 
went back. Then Zainab bint ' ' ^ __ , ^ ' - f - 
Umm Salamah passed in front of -j^ J^ i-uli ^1 jj ^i* j\ t<wl 
him, and he gestured with his '..^r ;,r, *f .* • >-< . 4 -t ^a 
hand, but she kept gomg. When ^ - ■ , 

the Messenger of Allah 8|| 4il iij^j JLi tils tc-iii i liSLi »jL 

finished his prayer, he said: Jf! { s , -,, : ' 

These (women) are more • < - r ^ ■*** 
stubborn.'" (Da'#) 

^^J *s aj! ^ :JUj hj xSj qc- Y^i /"1:a«j«-1 ^rj>-\ [>-juA~i> oatwi|] '.*uy*a 
i_ji^Jl *^-lj Liji JUJ1 I3_j^>u ^j t*j>i j* :jJL-.MI tj^H ^j tt-jj^j) iJ_^f^j ^-^l 

Comments: 

'Abdullah, 'Umar and Zainab 4k> are all the children of Abu Salamah 4jg>. 
After the death of Abu Salamah the Prophet ii had married Umm 
Salamah, and these children were raised under the care of the Prophet jjfg. 
All three are, therefore, reckoned among the young Companions, as they 
had the good fortune of seeing the Prophet |j| in their childhood. 

949. It was narrated from Ibn :^d\ :>">U ^ JS jf\ &&- - M^ 
'Abbas that the Prophet i| said: ^'/' ' ,* t , ^i\ ' ' ,. s* , 
"The prayer is severed by a black ^-^ ; V 1 ^ ^-^ : ^^ Cf. cs4^ ^■ is - 
dog and a woman who has ^ ., . t4j ^ » ^ tf^ .%g 
reached the age of menstruation." - ' - ' ' " 

(Sahih) 4JS3I iSlill ^» :JU g| ^Jl ^ 



The Chapters Of Establishing,.. 92 1^*$ .&««% tiil^JUaH *L**3f wl^ 

j^- V'^'r '<yJL«Jt. Ai"i ^ V^ '°yUaJl u_^lj jjl *^-j= ; -r [«jjk»,o iob~J] '.fcjSti 

950. It was narrated from Abu :U ^ £ S»'jX &*£>&&- M* 
Hurafrah that the Prophet || said: ; ' ,' J ' , 

"The prayer is severed by a If i^' Qj^- :^\JLa ^ ilii 12JU- 

woman, a doc and a donkey." . .. .- r ,-.?' . i-.-> .. - *,.< 

(Sahih). <^*"" & d ^ j] * ° jbJ & '° ib 

.«j.U?Jf,* 4^)13 if>i!: &&I- £kl> 

951. It was narrated from ^ £^ .^j, - ^ ^ ^ ^ 
'Abdullah bin Mughaffal that the " ^^ 'f c ^. s 
Prophet g| said: "The prayer is if tKla ^ iJ^ l&U. :j J UVl 
severed by a woman, a doe and a l^ .. *,, - ,*?* . i( ., . , ,-., 
donkey." (Sahih) * 'f 31 «£ >* # -«' ^ ^ '^ 

4-L&115 sips sSfc&JI £kb :Jb r 

■ «j Wlj 

. *u jjfc Li ^ y ! t^j jLsJ Ij l I Cdcs< t X 1 : ?- t jujv-'j t V V o : p^ t pjUij SjUii j i \M : ?- ^ a Xa> 

952. It: was narrated from '■* " i-s** . .-i- ■** V* tftf- a-v 
Abdullah bin Sarnit from Abu * \ ' t 

Dhaxr, that the Prophet 3|f said:. jj J^" If '£*-i &a>- :y»- ^|l 

"The prayer is severed by a ' % ., a . i .„ ,', - 

woman, a donkey, and a black 1 ^>'- r - - v- - - '- r - - 

dog,, if there is not something: like lij vSbtyt ^a» : Jl* M. i^ ! a* j£ 

the handle of a saddle in front of " , t . , , *, fi ,"' „'>, ,- 

a man." I ('AbduMh) said:. "What ' ^ ^^ & J*^ <f* u^ <^- H 

is wrong with- a black dog and . d^l 4i^.(j. ^liJlJ sl^jl 
not a red one?" He (Abu Dharr) 

said: T asked the Messenger of ^jl^Vi ^o j_5^.Vt JIj Li :cis :JU; 

Allah ^ the same question, and At \-> -<e, >\ '\ >' >\S 

he said: "The black dog is a '^ U ^ « -* 1 J ^ J ^^ :JU 

Shaitan (satan)/' (Sahih) . «^,Lki jy^^i ^liSils : JlS 



The Chapters Of Establishing ... 93 {&£ &»% i^ijJUatt <£et$| w%5 



Comments: 

There is a divergence of opinion among the scholars as to whether or not the 
prayer is severed by passing of the above mentioned.. A section of the 
scholars believes that they do sever the prayer as is evident from the words 
of Hadith taken at face value. The second section interprets the Arabic: word 
yaqhfu to mean 'diminish the quality/ because of distraction in concentration 
and devotion. There is also a third group that says that, the ftadith stands 
abrogated by another Hadith which says: 'M yaqta'us-sdata. shai'iin' nothing 
severs the prayer: This East opinion is certainly preferable. For details please 
see Ahmad Shakir the Egyptian's Notes on ■ APMuMSa by Ibn Hazm: Rukhg 
385, Vol.4,pp.l3-14, Bar At-Tial, Beirut, Mir'atul-Mafatih and Injdz Al-Hajak: 

Chapter 39. Stopping (The <U&2! f* ¥& :«S^ ~ iT% r**^ 

Passing. Person) As Much As ( VA j^o 

Possible 

953. It was narrated that Hasan ^ yfcf - : \'xJ, };, X*J-\ &jj- - W 
Al-'Urani said: "Mention was 



made in the presence of Ibn a* '■ (l >** J ' 1 ' jv '■u-r^i LjJ> ' •■&>■ dn' i 

'Abbas about what severs {he u & .,. -&> ^1 : ju gg{ ^\ \ 

prayer. They mentioned a dog, a * r -^ ,, ". ' i 

donkey and a woman. He said:. 5 L *^5 4-^' '>?■** <°"&/^ : ^a*. j 

"What do you say about kids <?. „ . , :, . i '.. j; ,„ '..■?, if,-?,- \ 

(young gpats)? The: Messenger or . * T - ■ J -> 

Allah J|§ was performing: prayer CJ*J& tUjs (jLoj <i^ ^ #*' J>ij. I 
one day, when a kid came and 



wanted to pass in front of him. 






The Messenger of Allah |f§ .2la!j 

preceded it toward the Qiblak. (to 

tighten the space and prevent it 

from: passing, in front of him).'" 

(Da'0 

»tij <ti| *SJ toUj "J I?- J tsv?tv3 jt~J IJtA t^Jj^^j! JS_J : LfcJJjfc^' aiU-J:]. I^jpeJ: 

Comments: - ^ ' 

at The worshiper must not allow anything to pass in: front of him: 

b. The Messenger of Allah |8| preceded towards the front in: order to tighten 
the spate so that the kid (or lamb) passed from behind. 

c. It. seems that 'Abdullah bin Abbas^ interpreted the term 'severing the prayer' 
by the passing of these things as disruption in concentration and devotion. 
He' did not see in it the need to redo the prayer: That is the reason why he 
spoke the words: "The Messenger of Allah || preceded it (the kid or Iamb) 



The Chapters Of Establishing .*.. 94 I4-S ^U«Jlj ol^Uall- A«l3j i-sl^il 

toward the Qiblah" although nobody believes that their passing would 
sever the prayer. 

954. It was narrated from jj£ >f ^ . ~£ >f £^ _ , t 

'Abdur-Rahman bin Abu Sa'eed " _' 

that his father said: "The Cf. ^J if '■o'^i ^1 ^ t^-'lH 

Messenger of Allah ig said: . - , f . >. t '. .', . , , r,f 

'When anyone of you performs * tJ f & [ <* 9^" Ji — ^ '(^' 

prayer, let him pray facing JU IjJb :j|j 4j| J^j jij ;ju <J 

towards a Sutrah, and let him get ^ .' >>° „., - » *;••£'''? 

close to it, and not let anyone ^ J ' ** dJiJj -5^ JV o* 3 ** r ' 

pass in front of him. If someone j£.f sLf j,js •*& c£ *£> 1*^1 '?'•& 

comes and wants to pass in front ' + „ , *^, " J0 ^ ,^* 

of him, let him fight him, for he is - "O 1 ^ ^ • ^^ 'J*i 
a Shaitan (satan).' " (Sahih) 



. *J 



Comments: 

a. We must stop anyone trying to pass between the worshiper and the Sutrah. 
If he refuses to stop, we must stop him by force. And if the situation 
demands, we should not hesitate to even push him away. This is the real 
purport of the Prophet's command to 'fight' him. 

b. Anyone who tries to pass in front of the worshipper has been dubbed by 
the Prophet gasa Shaitan, because he has obviously been deluded by the 
Shaitan into doing it. 

955. It was narrated from .jlUJI <til xJ> ^ i,*U £&~ - <Uo 

'Abdullah bin 'Umar that the , t - , 7 

Messenger of Allah s|| said: ^-^~ : ^^ l£j-}>^'i jjIS ^ Cr~^^ J 

"When anyone of you is ^^ . ^^ - ^ J ,., 

performing prayer, he should not i „ y ' - -- ^ 

let anyone pass in front of him. If <J* y^ J> &\ -if if 'j^i iy. ^^ If 

he insists then let him fight him, .i'-f '-.a, .r,„ <-.,; .„,-/ t , ■ -, ., 

for he. has a Q-arm {devil- r ° s u __ ^ - U ->^ J 

companion) with him." (Sahih) jll t^ju jli ^ Ij^I iii Ste 'Jbu 

(One of the narrators) Al- * ;;, >,, * - >• ,;,;; ,z 

Munkadrri said: "He has al-'Uzza " '*-T ' *" ^ ' ^^ ^ 

with him." [1] _ ^ - l§ . ^^ J U - 



[1J That is Hasan bin Dawud (and they say: 'Abdullah) Al-Munkadiri one of the two that 
Ibn Majab. narrated it from. The Hadiih is also recorded by Muslim and Ahmad 
without this statement, so it is clear that it is from Munkadiri alone. 



The Chapters Of Establishing ... 95 1&& &-JI3 oljJUatl A*»lSl wI^jI 

Chapter 40. One Who ZZj JU> y> <itX> - (i • ^^^Jl) 

Performs Prayer With * +' { „\, \. * ^. 

Something Between Himself (V<1 ^° *£- — <^ J 
And The Prayer Direction 

956. It was narrated from \g£, : ~^ J\ ^ JZ j\ £&£■ - \o-\ 
'Aishah: "The Prophet i| used to ,,„„..' ,,",', .'/','.* , > ,° 
pray at night, and I was laying ^^ °Lf a Jj* 'if '(£_>*3^ if- <-'oXJ& 
between him and the prayer tf- ,m\ ^ J^ h\S M t^ x ^ 
direction, as a (body for a) funeral -" ', ; ' "^ 
horizontally.'" (Sahih) ^'jf^ '^ ! l£j "~? *^>J^> 

1 „ 

Comments: 

The ruling about a person lying stretched out on the ground in front is not 
the same as the one who passes between the worshiper and the prayer 
direction (Le. Sutrah). 

957. It was narrated from Zainab ^° -£y^ j i<J&>- ^ ^ U-ii- - ^oV 
bint Umm Salamah that her ^« , ..>*,.*, ,-;* .. . t,,: 
mother said that her bed was in ' G JJ C -J- 

front of the place where the oL lIjjj If- i&S^ ^\ '<& i£IJuSJl jJli- 
Messenger of Allah s|| prostrated. >' , , ."">*. - - f 

(Sa/ii/j) " ^^ ^ :cJU ^ j* '^ s^ 

.gg4l Jjij J^ JU^. 

klj-U- ^ i\tA:^- '(jJjil! ui <— J L i^Llil o_jb_jj1 4s-_^>-T [m-sb^j a^ULuil] ! n±j>a 

Comments: '** "^ 

It does not matter if the wife of a person performing prayer is lying close to 
him. 

958. Maimunah, the wife of the Ijjji :£li ^J ^ _^CJ Ji\ \£'j&- - \o\ 
Prophet m, said: "The Prophet « ., .", "*<' V ,„:, ,. ,. e , 
used to perform prayer when I 5 s1 ^ u* vW- 11 ^ <f^> ui J V 
was opposite him, and his *J±\ ijj t £^ ^j^ : JU" 3 iIjs ^j 
garment would sometimes touch "; ' „ J , , t * , ' 
me when he prostrated." (Sflft/h) ^J J-^i il i^ 1 ^ : ^ u <■$& 



Hie Chapters Of Establishing; ,,. 96 tfeb <&-j.tj .^jljjUatt *»43) wS$/l ) 

I 

Comments; 

The Mother of the Believers means to say that she used to be in her bedding j 

very dose to where the Prophet i|| would be performing his prayer. 1 

959., It was narrated , that Ibn \£jj- ;^ULil ^ jI^Z til*- - %a^ j 

'Abbas said: "The Messenger of „ , ,. • ^ ' - e , >%,.**■■ \ 

Allah it forbade performing ^ T^ 1 -* 1 ^^ : Y^ J1 ^ ^ | 

pray-er behind One who is J£ : 'ffi ^ J>\ ^ ,^ £ jl^J, \ 

engaged in conversation or one * „• ' •- '*,■?', .' '> \ 

who is sleeping." (Bosun) 4>J^Ui <JA+ JJ* ol ^ 4il J^j | 

■^ij ! 

i 

<^j»^ ^j Ia^j ^ (£j\ji\ ta^pj *\S1:?- ojb ^jl X£ i,,, ^* ,, ^ t*JiiA j^-l ijijb U^Jj j 

.sxs.y-.j-. aWvW^i j I 

Comments: I 

In the previous Ahadith we have seen that it is permissible for a person to j 

perform prayer in a situation where a sleeping person is lying in front of j 

him, This iiadUh seetns to contradict the ruling of the previous: Ahddith. The 5 

prohibition contained in this Hadith shall thus be assumed to be in the \ 

nature of Maktuh T&nzihi (that which nearly approaches the unlawful j 

without actually being so) which means that it is preferable to avoid j 

praying like mis ''if it is likely to impact the concentration of the worshiper. j 

| 

Chapter 41, Prohibition Of 'SrA ^ <_?P 4^ ~ < n (^**JD I 

Jowmg, Or Prostrating Before (A . ^/^Jj^ f £% ^\ | 

960.It was narrated that Abu g^ .<£\ \ >■• t; >\ \gfe. _ <^, 
Hurafrah said: ''The Prophet |g \ ' " - f - X ' 

used to. teach us hot to bow or ^} If i^^iiV'l tf> <■&* Ji -U^* 
prostrate before the Imam; when #*. , *,, -. ,i -,,; ;,i,j- f . - „ , 
he says the Takbir then say the ' -> -' ^ V' 

TakMr, and when he prostrates, .ijijjlj s^j]L> »U^I jjli Sf o! £u« 



you should prostrate." (Sahih) 



, IjA^oli Jt>ii> (i\j . IjjS^ 'jS \'i\j 



The Chapters Of Establishing ... 97 ^ 2i*J\$ oLgUdt.l **&! *-*\$t\ 






961. It was narrated that Abu 

Hurairah said: "The Messenger of ^ __ ^ 

Allah ag| said: 'Does not the one ^ji- : jJj ^ :>li£- kUi : Vli ^i ^?l 

who raises his head before the ',,; . v ?,.,.' f .- ,-. .»■ •>*-* 

Imam fear that AHah may turn his -' * - 

head into the head of a donkey?'" <Li!j ^jj ^JJ! ,j&h *^ '-%£§ ^ J>-j 

(Sahih) „ *, ,,.i, ,. - r .£ -i 

Comments: ... ^_ 

This strict warning clearly indicates that it is an act of great sin for the 
worshiper to raise his head before the Imam in bowing and prostrating. 

962- It was narrated that Abu -j^ j, & ^ - ^ £&£ - <\Vf 

Musa said: "The Messenger of *".'"' '>',.>,* ., - ,< ,-* „ 

Allah 2H said: T have gained i'i] h? 'il^ 1 <>° t^ "^ -*' ^"^ 

weight, so when I bow, then bow, ■- i- • - 'n'.i f •; - A <''- -i 

and when I stand up, then stand ■ , V ■ ■ ' *,' ' <- 

up, and when I prostrate, then J^ If- "ijj ^>) °if- <-~<£>y, J\ j? ^^ 

prostrate. I should never find .; ;,„ iti . ,. ', ,, -,,: ',.= , > 

anyone preceding me in bowing or •- - 

prostration.' " (Sahih) cJ&j lilj J^^jU c-«5'j liU icJjIj 

( viJl Vj t IjJb^ili o^saii lil_j t)j*9jli 

Comments: 

The Messenger of Allah g| had gained a little bit of weight because of 
advancing age. Maybe, someone relatively young and agile got the notion 
that the Prophet m performed the prayer slowly because of his physique, 
but for the others who could do it with agility, there was no harm in doing 
it quickly. The Prophet 3gj, however, made it plain that the followers have 
■ to follow the Imam in all cases. 



The Chapters Of Establishing ... 98 Vfe3 i-Jlj cjt^jJUatl £»£) ul^i 

963. It was narrated that <t , s , ,. , - ^* , 
Mu'awiyah bin Abu Sufyan said: ^"^ ^ & f - ^"^ " ^ r 
"The Messenger of Allah §| said: ^f t£U-j : ~ <-.'ii%£ £\ ^ ^\y.. 
'Do not bow or prostrate before J= d ^^ ."',„',»„ 

me. No matter how far ahead of t>' ltJ^ Wj ^ : S* 1;sL t>° >? '^ 

you I bow, you will catch up with ^ ^ - ^^ ^, ^ tX ^ 
me when I stand up, and no * ' 

matter how far ahead of you I If <-jiJ?* J > Cf) a* l ^^f- J> i^M 

prostrate, you will catch up with i, -*, , - ',,: . ',,; t ,A f f . ;„ .,> 

me when I raise my head. I have ' •' " ' 

become bulky/" (Saftift) <3>>^ 'Vj £^l ,jWJ?tf ^» -M 

lij 4j (JjSj-W t C'.«.Sj iij 4j *&L^1 L*^** 

Comments: 

If a person chooses to wait for his actions in the prayer and goes into 
bowing after the Imam has done it, he will also be as much behind the Imam 
in time in raising his head from the bowing. Thus, his bowing will be as 
long as the Imam's. The same will be the position of his standing after the 
bowing, of his sitting between the two prostrations and of his prostrations. 

Chapter 42. What Is Disliked es? •$! ^ V 1 ! ~ <* T f^—JD 

In The Prayer " (M ^j p^ 

964. It was narrated from Abu (^?'j?j. i! u^P 1 -V £&>- - ^* 
Hurairah that the Messenger of ,-;* , „.-: f .>., ,^* , ,,»-»,, 
Allah H said: It is unpohte for a < ^ ^ '^^ 
man to wipe his forehead a great jjJLJJl ^ 4il jIp ^ [ijjli ^!] jjj!i 
deal before he finishes prayer." u ,,', s . , ' s , 5 






The Chapters Of Establishing ... 99 VfeS £»-!lj ^I^UaJl X»la( *_><>«1 

Comments: 

The presence of Harun At-Tatnimi in the chain of narrators makes the 
Hadith 'Weak'. However, the commandment to abstain from excessive 
movement during the prayer is proved from other sound Ahadith. (Sahih 
Muslim : 47) 

965. It was narrated from 'Ali y) &-i>- : p^=- & t^-^4 ^^ ~ ^° 
that the Messenger of Allah M '-,-., ' f *• > '. > ' r-il - ;-°^ 
said: Do not crack your fingers f ■■■ j' ^ 

during the prayer." {Da'if} ^ t£ 5u^l ^ ^i c^J>J ^ fy'j^SJ 

: J.15 H -uii J^; of ^U ^ c^jlJl 

. SI: ;- ipJJS jyvji (3U—I jjIj sis <ufJ ^ 0: r i_p=jl [<-flj*-^> oiU*»J] : » ji*j 

966. It was narrated that Abu jIjJ & oUii 'J-?*" _k> ^^ ~~ ^"^ 
Hurairah said: "The Messenger of , ,., ... >** > ,-£* ~ . -> »->i, 
Allah sgj forbade a man to cover V ^ * J ^ ■ -^ 
his mouth during the prayer." ^T ^ tjlkp- ^ tjl^si ^ ( yiij| 

^laii 01 jig ju! Jj-j ^ .JLj 0ji y> 

' T * p r ■ * i n 

,y> MY'.r- LljL^i] ^ J-L-JI i_jIj tijJuaJl lijli jj! IJ-j^I L*-jV^* 'Jfc—jJ : gi>>oI 

, yulpj t 1 _ r JjJl j^ 4™J.JU3 l»j^-J (°J^J <— J-i^Jl (^ US^ i— >l-i5) (^jia— >l_jj| jJL^ 

Commente: 

It means it is prohibited to cover one's mouth with a piece of cloth etc., 
during the prayer, even though other parts of the face, such as the forehead 
and nose etc., be covered by it. 

967. It was narrated from Ka'b :^jIjJ1 jy>£- & *i&£ t£U- - ^1V 
bin 'Ujrah that the Messenger of ."%,,-*, s , ,. u, s° <« , 

Allah ^ saw a man who had ^ ^" If V^ Cf. J*i J>) Li -^ 

interlocked his fingers during the ^ ^JS °^ d%J&l\l J-«i ^ t o'^U 

prayer, so the Messenger of Allah '-'„,'„,,, ''.„*- ,*.%,., 

^ separated his fingers. (Hasan) <£&• & ^tj c£^j S J" 1 4>-j <J' s ^ 



The Chapters Of Establishing ... 100 \&3 &-JI3 ol^UaM Aola] vjl^ji 

-Uj^ ^yj i-lsU=-Jl ioUi _jjl 4LJ Js-jMj IOjJ'j VAT:*- t^JUjJl oljj Kb <_ji£ -jf> J^_) 

t(jLis- , lJI) jL=>- ^Ij t££^:?- ti»jj^- ^1 4=i3«sj '"jc^j oIYIt- tijb _jj1 «?-j>-I 
, U^aj^pj *5^UJ!j t ^hj^~ <y} ^-^ ^laIj-^ c*jJ>J! ^^xJj t<j~~>- vs\^Aj t Y « n : ?- 

968. It was narrated from Abu Util :^-t^i\ ^ iLii &i^- - \\A 
Hurairah that the Messenger of .'.„„„„ m , ' 
Allah |§ said: "When anyone of ^ & ^ ** & '* ~ & <>* 
you yawns, let him put his hand J^ U %'JCj- J) l/> <-lJ If <-<jJ&\ 
over his mouth and not make a ,, t , ., ,, "/ „ ,' , , "' 
sound, because Satan laughs at eJ * £&* K"^ 1 ^ fl£f 'H" :JU i§ ^ 
him." {Da'ifi fej% ^^, ^ t ^ '^ ^j^ 

■ <^ ,ji (1YYl")(jjbkJl cLjJj-j i<dUJ YV :?- ijil [<Ji>. >_a ; >.^ «UmiJ] '.frij^ii 

Comments: 

a. 'La ya'wi' in Arabic means that he should not produce sounds similar to 
those of the dogs and wolves. However, the expression is not confirmed 
from reliable sources. 

b. We must try to stop yawning in order to avoid emitting unseemly sounds. 

969. It was narrated from 'Adi t&U- :iZJ, ^t ^ j5Z J\ G&U- - V^ 
bin Thabit, from his father, from t , , "''.', .<.*,.>.-. 
his grandfather, that the Prophet & ^ '--T & '^ <* J"^ 1 
|g said: "Spitting, blowing one's -J. <.J\U> tojtf ^ £j£ 0* <-otiu3\ 
nose, menstruating and , * >•', 1 ^° ' - '; n *, 
drowsiness during the prayer are -»1**jIj JJI>J1 8 : Jtf afj| ^1 ^ ;J^ 
from Satan." (Da'ifl ^ t ;^ t j ^(^jj 



. a^Ua^lii 



.s 



Comments: 

Menstruation during prayer nullifies the prayer, and the woman concerned 
is not able to continue it. Although it is an event beyond anybody's control, 
Satan sees in it cause for celebration, because it puts a believing woman in 
an embarrassing situation for having been rendered unable to complete her 
prayer. 



The Chapters Of Establishing ... 101 \&& Ai-Jl^j ol^JUaJI &»\5I wl^i 



Chapter 43. The One Who ^ ^ *] - iu _ (£r ^, } 

Leads People In Prayer When r^ ' '„ *, , ^^ 

They Do Not Like Him (To (AT ^>dl) SjAjtf ^ 

Lead Them) 

970. It was narrated that - ^ £^ -^ ^f ^^ _ ^ v . 
'Abdullah bin ' Amr said: "The ' [ *".'-.,-' 
Messenger of Allah fg said: '4^/t 1 ^ '£>* ^ J^ ^ "J^^ 
'There are three whose prayer are 'm; . '.^ ■ - •. *,, .•- • - ',.-<• . - 
not accepted: A man who leads ".'',," 

people while they do not like him; : °bUs> *4! J^S *il £!&» : $|| & I <_)ji/> 

a man who does not come to V s H' • J sk '&''' "Jjl Ji ' V s ti 

prayer until its end — meaning u^-r i ' -^V C^ f-^ *■** u^-r 

after its time has expired — and Uiw :^«j - Tjfo Sh 5%2*Ji ^t Sf 
one who enslaves a freed *■> s ,> -^. -1 **:,*>' 

person/ " p«'#) • 9 ^ •**»'■ <>*-> ' " ^ ^ 

lJjJUJI oL^ 4^J,j to£:r- i(>-LaI ^jJLi^t * 4j i^ajji^l ^oj^jJIj-p ii^i^ jj> o^V:^ 

Comments: 

a. This disparagement of the leader (i.e. Imam) applies to a- situation where 
there are lawful reasons for the people to dislike the Imam. 

b. The sin involved in performing prayer towards the end of the prescribed 
period, and in enslaving a treed person, is proved from other sound 
Ahadiih. However, as explained by Shaikh Albani, the wording concerning 
the non-acceptance of prayer is unconfirmed. 

c. Prayer delayed until the end of time without a valid reason has been 
disapproved by the Prophet m, and has been called by him; "the prayer of 
the hypocrites." 

971. It was. narrated from Ibn :^-l^ ^ jli ^° juA^ fi£U- - IV S 
'Abbas that the Messenger of ' ,„*:"' ,.„ „„ ,. „»,-*, 
Allah m said: "There are three : ^T^ [ ^^ ** <* <**"- - 
whose prayer do not rise more ^ \£\ ^ i&&\ & ^ G&- 
than a hand span above their ' " ,„..,. ° „ 
heads: A man who leads people J? ■i&» °cf '"Jj** if- Jfr^' u^ 'ii^ 11 
(in prayer) when they do not like m ^ j ,- . - & -, - 
him; a woman who has spent the 



a-.- ^ 



night with her husband angry °pf?jh tij* f&te g?°j ^ ^^ B '-^ 
with her; and two brothers who *f--,- - > <> >t ■ ■>- f .i if ''i j - 



have severed contact with one 



li«4 



another." (Hasan) tjlj^'S ia>.Li Lfcji* ^>-jji Cj^ 



The Chapters Of Establishing ... 102 tfeS 4UJ).} ol^Uatt AalSl i-jl^i 

* ^lytllj l^jjj! <C™^J l^j^JJjJIj tVVY:?- i(jjljJi) L>U~ jjl 4st>^>J 4 4; ,j-»"jMl 

Comments: 

a. The rising of prayer towards the skies refers to its acceptance. By the same 
token, its not rising upwards refers to its non-acceptance. In plain words, it 
means that the prayer of such people is not accepted. 

b. Just as it is the duty of the woman to provide sexual satisfaction to the 
husband, it is also the duty of the man to take care of the needs of his wife 
and give sexual satisfaction to her. The Hadifh only mentions the woman 
because it is generally the woman, not man, that expresses unwillingness or 
refusal in the matter 



Chapter 44. Two Are A ^ ^, ^ _ (a . () 

C rmpYpp-atmrj * , * • i 

(AT ii^Jl) 



Congregation 



972. It was narrated that Abu '*J\ \£jj. :j \Z£, ^ 'Lb. i£U- - "WY 
Musa Al-Ash'ari said: "The 



* , 



Messenger of Allah ^ said: 'Two or Cf. Jf* — ^ '- & '^ <*' 

more people are a congregation/" j^ .j^ £j£y\ J^J, J\ y> ^ 

973. It was narrated that Ibn. Jy ^ dip xi *I XUS &i±- - \VX 
'Abbas said: "I stayed overnight ' . , ,„ 4 

J ° -!'•'* i I'll i* ' \.*\' • fill 

with my maternal aunt -2 L -J <* ^r^ 1 ^ ^-^ .^j\j~>\ 

Maimunah, and ihe Prophet £ ^ $ ^ i^jJLjl ^ <JUU »3j£ 

got up during the night to '„ / ', „"', '■-,)/ i 

perform prayer. So I got up and Us i^ 1 f^* v ^>**° ^^ ^ ^ '^^ 

stood on his left. He took me by \'Ai , ,^ . - -■ -2' i.fn - \*> 
the hand and made me stand on - " • 

his right." {Sahih) .x~Z If- ^wi ^jL 

.4j |t^>U> tijj=- jj VTA: j- tpUVlj J^™«il iu^ >_jU i jlial t(_jjU=Jt t>-y--l :gij?sj 

Comments: 

a. If a person starts to pray alone but is later joined by another person, then it 



The Chapters Of Establishing ... 103 \$-3 £«% i^ljWI &.151 kjljji 

is allowed that the former makes the intention of leading the prayer as 
Imam. 
b. Moving a little to the back or front, or to the right or left, according to the 
needs of the situation does not invalidate the prayer. 

974. Shurahbil said: "I heard -.^ $ ^Jfe. >£>£&£.- \v% 

Jabir bin 'Abdullah say: 'The ' > \ '^ '. • , ,t /* 

Messenger of Allah |g was & ilU«*flJ1 tt-i^- '-l^*^ J*i j>.\ ^-^- 

performing Maghrib, and I came . ^ t ^ .^ >.^ ^ .^ 

and stood on his left, but he made -^ ' , , 

me stand on his right.'" (Da'if) J^4 j|t &\ Jjij oti> : Jj£ Al jIp ^ 

<J-jJi^Jl ^j^Jj t^*J^*- ^ <t>t?w7j i«dUJ 0^Y:?» tjiaJl [u ] *** ^ oiUw»|] I 4Uj£J 



, <cp ( _^Ju (V * \ *)*W» ^-jJ^-j <*j^j >1V£ t KW?- t£*j_^ ^1 



jc& a*! 



975. It was narrated that Anas f £^ . , ^ - , . r £^ _ <^ Vo 
said: "The Messenger of Allah || -- a „ " , , ^ 
led a woman of his household If- tjliiwJI j! <ul jIp 5* '*j*«* &^ 
and myself in prayer. I stood to r * , . -. ; rf . - rf = j 
his right and the woman stood L ^ J :Jb ^ ^ '^' ^ f^ 
behind us." (Sahih) t^j ijUl ^» j^L; 5H Jul J^"j 

. <b ijui tto-b- y \~\ ' '.7* ifti\ 

Comments: 

a. It is not lawful for a single man to stand behind the Imam for prayer, but 
lawful for a single woman. 

b. It does not matter whether a woman is a Mahram (of a close unmarriageable 
relationship) or non-Mahram, the rule in this regard is the same. She must 
not stand by the side of a man. 

Chapter 45. Who Is Preferred & <^>?~k & ^. ~ (i ° r*™M 

To Stand Closest To The (Ai .^ ^, ^ 

Imam \ *- ~ 

976. It was narrated that Abu i;tlf :_-l^JJl ^ lUJ, \£a£- - <W\ 
Mas'ud Al-Ansari said: "The , /, < „ ^. _, ,„ > . 
Messenger of Allah & used to i -> u * if <-J~~*^ f '"V^ <ji u ^ 
gently pat our shoulders (to make iJ ^ J\ ^ t ^ J[ y, ,j^ ^ 
sure the row was straight) at the ' t ,,'',„ *',,--' - -. 't ,k 
time of prayer, saying: 'Keep (the J^i SH ^' J >^J ^ : ^ ^jL^^I 



The Chapters. Of Establishing .... 104 t&£ <&-J)j oljJUsti AoSJ ^p) 

rows) straight; do not differ from >.,* , - * > - , , , 

one another lest your hearts ''-^ ^' :J -^ J"*^ 1 y* ^ 

should suffer from discord. Let foiH\ \JJ !<&, -ffi tli^jlS t^liia 

those who are forbearing and ^ * tl . ,* >~ ." i> z 

wise stand closest to me, then 6^' f '(4Ui i*^ 1 p* '^G 
those who are next to them, then «lij'*U 

those who are next to them.'" "^ 

(SaMt) 

Comments: 

a. The rows of the worshipers for prayer in congregation must be perfectly 
straight and they must not stand out of line with each other. 

b. The Companions complied with the order of the Prophet s|| so religiously, 
that they used to stand quite close to each other, joining the shoulders with 
shoulders, the feet with feet, and the ankles with ankles. 

c. The youths should pay due consideration to the honor and respect of the 
elderly people. 

977. It was narrated that Anas : ^4^2\ £& ^ ^J CSJjU- - WV 
said: "The Messenger of Allah |g '* „ „ K ' t <a , « . ,,, ^ „. 
liked the Muhajirun and Ansar to <^ if tJ ^ ^^ : ^^ -V* u " u - 
stand closest to hirn, so that they &j M 4*4 M J»t Jj^j ^ : ^ 
could learn from him." (Sahih) , ' ' > " . ' 

Comments: 

The reason for giving precedence to Muhajirun (Emigrants) and Ansar 
(Helpers) over others by the Prophet g§, was that these Companions were 
ahead of others in their insight and capacity for retention. So, obviously, if 
such people stood closest to the Prophet Jg|, they would be in a better 
position not only to learn and retain the teachings of religion, but also to 
pass them on or teach them to others. As for those who lived far away from 
the town and were not among the regular attendees in the Prophet's 
assembly could not match the former in their capacities and skills. They, 
however, had the option to put their questions to the Prophet g, as well as 
to the senior Companions whenever they wanted. 

978. It was narrated from Abu ^f 'J,\ &$£■ : --^J'J y\ l-£U- - "VVA 
Sa'eed that the Messenger of *' . , % . ' * .« s ,, , 



The Chapters Of Establishing ... 105 l&£ a^JIj otjJUaft Aafii t_rijj ; l 



Allah jg| saw that some of his 
Companions tended to stand in 



j. ^j is & j^-j "o\ x^ j\ if- 



the rear, so he said: "Come t ^ (^Jj(j ijZj&i :JlS Jj-^ jjU^f 

forward and follow me, and let -*,'<*„,;>„- . *,., ,>'' s a •, 

those who are behind you follow aJ>^ fi 5 «J*Ji ^ 'f-*-^ i* f% pVJ 

your lead. If people continue to <,«! liji.^ Js£ 

lag behind, Allah will put them ' 
back." (Sahih) 

Comments: 

'Allah will put them back' could either mean that they shall lag behind in 
the acquisition of knowledge and excellence, or else it could mean that they 
would be deprived of their high station in Paradise, or that they would wait 
longer than others for salvation from Hell. 

Chapter 46. Who Is Most &UVI j^-f }y. <L& - (l\ ^^JO 

Deserving Of Leading The *' ' 



Prayer 



(Ao ii^]\) 



979. It was narrated that Malik : ii^i J^U. ^ ^L l5!U - W\ 
bin Huwairith said: "I came to the s . * „ ' r . > ys 
Prophet If with a friend of mine, If 'J 1 - 5 ^ 1 ^ 0* '<£>■) & ^ ^^ 
and when we wanted to leave, he .jtf ^j^ji £ ^ \£ ,sfyi J 
said to us: 'When the time for _ ' ' ' ' ' ^ "' 
prayer comes, say the AdMn and ^j* £li 'J >^-U>j w j|| ^1 o£l 
Iqamah, then let the older of you ;:, s ,, - '. - ,?., . ,-r ',.; -.,, ; M , 
lead the prayer. (Sahth) - .. 

Comments: 

a. We should be particular about prayer in congregation even during traveL 

b. As a general rule, the person most deserving of leading the prayer is the 
one who knows the Quran best. But since the two Companions had come 
together and were equal in their knowledge of the Qur'an, the Prophet |§§ 
gave weight to the age factor for the choice of Imam. 

980. Abu Mas'ud said: "The >e^ ^g, . fa >■ J^-* ££L_ _ a A , 
Messenger of Allah ^ said: 'The ' * ' oi 

people should be lead by the one ^ '^jt\ll\. If ' V- 1 &*=- '-f^r Cf) 



The Chapters Of Establishing ... 106 L&& AuJlj tsjI^WI £»t5j i-jf^l 



who is most well-Versed in 
recitation of the Book of Allah. If 
they are equal in recitation, then 
they should be led by the one 
who emigrated first. H they are 
equal in emigration, then they 
should be led by the eldest. A 
man should not be led among Ms 
family or in his place of authority; 
no one should be sat in his place 
of honor in his house without 
permission, or without his 
permission.' " (Sahiti) 



:Jls ^L^> 'J> t ^yj\ clJ^ :JU 

J"S>^|C ^ ft 1 ' ' ° V 



*■!>-. i 



^ 



ij>*A 



% -dit ^ j^i $ vj 



1 L» *Jb j*5 1 






"j^-i 



Comments: 

a. The most deserving person to lead the prayer is the one who is superior to 
others. Criterion for superiority in Islam is, however, neither wealth nor 
ancestry but the knowledge of religion. 

b. A person well Versed in the knowledge of the Qur'an, even if he is younger 
than others, is more deserving of leading the prayer. 'Ami bin Salamah Al- 
Jarami 4&> used to lead his tribe in prayer in the lifetime of the Prophet g 
because he knew more Qur'an than others, and he was just eight years of 
age (Sunan An-Nasa'i: 790 & Sunan Abu-Dawud:585). 

c. The expression 'place of honor in one's house" means the place where a 
person sits by virtue of his rank and status, or the place where he usually 
sits in his house. 



Chapter 47. What Is 
Incumbent Upon The Imam 

981. Abu Hazim said: "Sahl bin 
Sa'd As-Sa'idi used to give 
preference to the young to lead 
his people in prayer. It was said 
to him: "Do you do that, when 
you have such seniority (in 
Islam)?" He said: "I heard the 
Messenger of Allah |gj say: "The 
Imam is responsible. If he does 
well, then he will have the reward 
and so will they, but if he does 
badly, then that will be counted 



Js> 4~*i U iU - (IV (^wJ!) 



(At- ii*Jl) pU^I 






(Ji 1 oi 



Oi J". 



>\ irf 5 .' 



bil£ - \h\ 



oi 






Oi 



|| 4i\ uji-j JJ^ Jl :JIS ?ilJ U 
tl^Jjid* i l ^*-l jls i^jA+k e&i\i! :djZ 



The Chapters Of Establishing ... 107 (4^ *-Jfj- ol^WI £ol3j v*^' 

against him but not against 
them.'" (Da'if) 

. JU&lt-i lLjJ>JI ^j^zftjj t <A»jk*£i ( Jl^ \yt&>\ 

Comments: 

a. The office of the leader of prayer is an office of great responsibility. And the 
leader must be aware of it. 

b. Young people can be appointed leaders of prayer as part of their education 
and training. 

c. Prayer behind a non-regular substitute is permitted in the absence of the 
regular Imam. 

982. It was narrated that Salamah li&£- : £li ^V ^ JZ J>\ t*£U - -UY 
bint Hnrr, the sister of Kharashah, < >. is . t , , » ^ ,, + , 
said: "I heard the Prophet $ say: ^ JU " ff l ^ "^ f ' ** '& 
'A time will come when the li^i. oJ-l t ^Jl cJj *iSU ^ tiL^ 
people will stand for a long time - 1 > * r . ' t * , ,-, 
and will not be able to find any J* <jv -OAM^ ^-^ : ^ 
Imam to lead them in prayer." \^\ ^^ ^ 4 -&u tij>jk SU; ^llil 

■ V* (i^ 

983. It was narrated from Abu :^A^i\ &L» ^ Jj^ ^^ ~ ^V 
'Ali Al-Hamdani that he went out 



,<i , 



in a ship in which 'Uqbah bin «>■ y^*^ & 0* '^ yj 1 ^ ^'^ 

'Amir Al-Juhani was present. The ^ '^L £f ^Iju^JI ^ ^f ^ tlii^ 

time for prayer came, and we told ^ - „ - » » ", , *„".', „ _, 

him to lead us in prayer and said ^^ 'i^ 1 ^ ^ V 5 * ^ 'i^" 1 

to him: "You are the most ggj .iSjrMil^S .^l^ill ^ s'^ 

deserving of that, you were the _, \ * % ',i 

Companion of the Messenger of JjAj 4*^"^ c - 3 ' <.<ilLL £&-! tiW :*J 

Allah H" But he refused and *,',,-•>.,. ?, . ',,^ ^ ^ >, 

said: "I heard the Messenger of ' ^ J , \ . *, 

Allah m say: 'Whoever leads the V^al\k tOU»ti ^-&l p ^J :J_rt ^ 

people and gets it right, the --.^ ; ; , , ^ „ , ^, ^ 

prayer will be for him and for [t ^- ] ^ & ^ Mil ^ '^ /J 

them, but if he falls short, then *' a °l£ Vj c^iii 
that will be counted against him 
but not against them." (Sahih) 



The Chapters Of Establishing ... 108 t&j £i*J\$ ^I^UsJt £»lsi i-j(jjt 

.ojjPj lJjL^JI ait (j^l> 
Comments: 

This shows the Companions' characteristic of extreme caution and piety 
that, out of fear for any likely shortcoming, they were wary of accepting 
any office of religious responsibility. 

Chapter 48. Whoever Leads Uj5 ff £S iU - (iA ^~JI) 

People (In Prayer), Let Him ^ * " . *, ~ 

Make It Short (AV ii ^ ]) Oi^Ji 

984. It was narrated that Abu ; j£ J, &\ &> *^ xU£ I^U - <W£ 

Mas'ud said: "A man came to the e * ' ^ , ^ <a f ,-s , 

Prophet $£} and said: 'O If 'y4» <S* 'Js? 1 *-^ ^'^ : ^' Wa ^ 

Messenger of AMh! I stay behind .^-f |g ^ jf .j^ ^ f 

and do not perform the morning __ fi r; . 5 , -^ 

prayer (in congregation) because ;^-i <_i j^-fes ^ !«l Jj^j U :JUi 

of so-and-so, for he makes it too .- . ,- ■», , > ,-, . ',■; ,.f . ..-''., 

long for us. I never saw the , '- * - ' 



*.f- 



Messenger of Allah |g preaching ,J Ja5 ^ 4S1I J^ij cJlj Ui tjli 

with such anger as he did that t s - ^ .,.,*. f -.1 *-.» .-.. „, 

day. He said: O people! There are ~n - „ jc „ . , ,y 

among you those who repel JL^ li ijjfjj '^J^ (^ H !,*^&l 

others. Whoever among you leads , .^ ,_ s ^ ' „ , •,,•': a 

others in prayer, let him keep it jk^'j '-^w^ 1 p-fe* <# ■ JJ*4^ y-^. 

short, for among them are those . tS^-uJl Ijj 
who are weak and elderly, and 
those who have pressing needs.'" 
(Sahih) 

Comments: 

a. Bringing a complaint against an official, or a person holding an office of 
responsibility before a higher authority, is not 'backbiting'. 

b. Shortening the prayer is good but that does not mean making it too short. 
We should make the recitation nearly as long or short as the Prophet |fg 
did. 

985. It was narrated that Anas ^ fcj. ' 3 dXi ^ i^-f tiljj^. - \Aa 
bin Malik said: "The Messenger of „ r „ f , . , . ,, , , 



The Chapters Of Establishing ... 109 t&£ A-J1$ Lil^UaJt ^aASj *_*^t 

Allah |i§ used to make hi 
brief but perfect." (Sahih) 



Allah |i§ used to make bis prayer . -* „ , ,,, ,. „?. j c . 



Comments: 

This explains the meaning of shortening the prayer, which is to perform all 
its essentials with complete devotion and tranquility, but the recitations and 
supplications must not be so long as to annoy the worshippers. 

986. It was narrated that Tabir Jjj| tf$ : °* ^ Z^> 1&>. - \h\ 

said: "Mu'adh bin Jabal Al-Ansari „ , , . ,' ^s t 

led Ms companions in the IsM' '-^ S^ If 'jS 3 ' ^ h* '^ Cf) 

prayer and he made it long. A ^^X ^lilVl J^ & ilii JU 

man among us went away and ^' ' *_'_ , * _ _ „ „ 

prayed by himself. Mu'adh was J=rj i-T^^ C^* ^^ i^-~?" "^-^ 

told about that and he said: 'He is •»?, -,,;r «, *..,* , • fr f , r .« 

. , T .„ , 11^' . (JUa* .o> jIju -j-Ij t tS Lij* tb< 

a hypocrite. When the man heard * - 

about that, he went to the ^JLp J^-S tj^l ^i A^ Uis <-5|£° 

Messenger of Allah g§ and told t , !] 'ii| vi '"'fi ag M 1 J ' 

him what Mu'adh had said to ° " J ^~ '^ ' - y " J 

him. The Prophet ig said: 'Do U U& OySS -,f Jujh :ig *i]| JUJ 

you want to be a cause of Fitnah a 4 » __„ , 4 ' , ^ V » f 

(trial, tribulation), O Mu'adh? l j~^. ^ j-^ ; c4U» Sil ?iU- 

When you lead the people in jjfj,- t ^ ( ^j p ^ t ULiij 

prayer, recite "By the sun and its - „ S • - 

brightness/ 41 ' and "Glorify the • *^J f-^. L>£ 't^i 'H 
Name of your Lord the Most 
High," [2] and "By the night as it 
envelopes/ 43 ' and "Recite in the 
Name of your Lord.' " [4] (Sahih) 



987. It was narrated that Mutarrif ^-^ -*~^ ^s; 1 ^ ^ jj! \sj?~ - *\AV 



m Ash-Shams 91. 
[2] A!-A*Za 87. 
[3] A/-Iai7 92. 
w Ai-'A% 96. 



The Chapters Of Establishing ... 110 lfc£ £uJl$ <£*!3J*iaU A»\iJ *-»\j^ 

bin 'Abdullah bin Shikhkhir said: - . *,, ,, --, ... * 

"I heard 'Uthman bin Abul-'As ' J f ^ ^~ ^ '^ <*' Jrf^i 

say: 'The last thing that the xs. ^ ^j'j<£ ^ ,.£* J\ ^ j^ ^ 

Prophet jg enjoined on me when '*',<.',•,*, * ' "' '* *"' 

he appointed me governor of Ta'if e£ ! Vt ^^ ^-V- : ^ u j^-^ 1 <ji ^ 

was that he said: "O 'Uthman! Be ^ ^ ^ ^ -J ^ .^ tf, 

tolerable in prayer and estimate "' "', ,' s , „." ' 

the people based upon the ty -J JU (t-iUaJI ^ ^J^l 5^- IK 

weakest among them, for among - fa, ,V -ti * n • J'l-: i-".-;* 

them are the elderly, the young, ^ -' ' „ - 

the sick, those who live far from **2JDlj ^ , «„ . /i )lj ^£J) Lg-i jlS ^-^ i a.^L 

the mosque, and those who have ' ',;,,'-'' ,: ,' 

pressing needs." (Sahih) ( ' *^ W! b -> 'W 1 -* 

jj *1"^:^ tjjitll L ^ji j?-ifl -i>-l tjL to^JuaJl ujb jjI 4^-ji-l LtbjS^^s] twjjia 

988. 'Uthman bin AbuI-'As !■&■ ^U^l Cf. & &*■ ~ VW 
narrated that the last thing the 



Messenger of Allah ^g enjoined 



. 4aA>_U 



^'^ : cV^4 ^-^ : <*s!* ol j^ 



on him was that he said: "When ^JL^ <j? ^» 5* 'V* 0^ ->j~* ^^" 
you lead people, keep it short for ' _ it ' _. e _, „ , ,. t „ fi 
them." (SaMi) ^' ^ u^ 1 y* 1 oi ^^ ^-^ : ^ 

5 -.f- 



> * * 



Chapter 49. The Jm«m < - ii >J f^l y 1 ! " (H (♦**** » 

Should Make The Prayer (AA -^ -f ^ £, .^y, 

Short If Something Happens J •-' 

989. It was narrated that Anas : i*-^- J ' & if. j^> ^-^ - ^^^ 

bin Malik said: "The Messenger of -.-*■< ° - * , ,'j* ^ m^m >' .< s - 

Allah H said: T start prayer and I , " , , , ' 

want to make it long but then I :jH 4s\ <Jj^j JU :JU diJli ^ ^1 ££ 

hear an infant crying so I make .^r.r. J f ",- -is,, . V^, s 

my prayer short, because I know ^s -^ sfe' ' ^ <-^ </ 1 

the distress caused to the mother Lt» <.ji%^ Jb %*!% A, ,/ iM Sli^ Li^fi 

by his crying.'" (S«Mr) ' • ' " > * f 



tV\- l 



v ' ^'- r 'i_s^^' f ^*i ,i * p 'jJ-^' i-j«>-t jj tjij njii*b/i i,_jjUxJi 4s- j>-\ '.puj>a 



The Chapters Of Establishing ... Ill 1^3 &uJI_j cnl^Wt i«l3j u-tl^jl 

Comments: 

'Making the prayer short (or long)' means making the recitation short or 
long. There is also the possibility of some reduction in the supplications of 
other parts of prayer. 



990. It was narrated that ILJ ^l ^ J^LL^J. k\i£- - W 
'Uthman bin Abul-'As said: "The 
Messenger of Allah j5§ said: T 



jJLpx-a />£■ t *UJu^J ryi JlL?^o UjJL?- ! /*->( jJ*Jl 



hear an infant crying so I make ^ »LL* ^ tii^ ^ ^' 4-* $ 

the prayer short.'" (S«ftiTi) 'f'.^,,;, ., „',;, , ..J, 

J|9 : gg 41 Jji-j Jll : Jll ^liil 

. J _u Li Jj I 1 1 lLj-LsJ I j i <y£f- oJ^oJjj i V 1 : p- t f»JJE o™^ ' * [ts-sw] • FKJ*" 

991. It was narrated from .- r ;, *• <j.*n ^ ^ _ ^ 
'Abdullah bin Abu Qatadah that ^ ,!,.-'„ 

his father said: "The Messenger of <-J^, oi s~i J '^-'^' ^ i>! y-* ^-^ 

Allah s|| said: T get up to perform . - ^ f . ,.„ .- „ i'-v, .' 

prayer and I intend to make it ^ % , ",^ 1J ^°" ^ ^ J J ^ 

long but then I hear an infant J li :Jll <jt ^p c sSlHi ^1 ^ 4il jIp 

crying so I make it short because ;f f '" . ~ j "' ' ^ ," 

I do not like to cause distress to J -*^ <J= " </* ss j - Uj ^ J 

his mother/" (Sahih) ,^\ ;.& £& ,\^ J^f 'J ij 

. «aj1 jJIp J-ij o' *r*'j^ '■jyy^ 

^yi A"lAtV*V : ?- t^^-vJl f-VSj xj> 5jL^)1 lJ?-i o* "JIJ jI 'lSj^J' ^j^' -Tfij*" 

Chapter 50. Straightening <J^4*ll iilSj. >-"Ij - (° * ,^-Jl) 

1116 Rows (M ii^JO 

992. It was narrated that Jabir bin : Lsj &j£. : jIa^ ^ ^ CjlU. - ^y 
Samurah As-Suwa'i said: "The 4 y s „ J = " > „ = £ ^ 4 ^ 
Messenger of Allah ^ said: 'Will 0* '^J <>- Y^' ^ t ^-* iM ^^ 
you not form your rows as the ^,-jjj, ^ ^ ^ - t 2> ^ ^j 
angels form their rows befoie * .. , * , - -' "„ > -', '*', 
their Lord?' We said: 'How do the ^ hj^ '*i» :$§ ;uii 4jAj Jl« : Jli 
angels form their rows before . gg .^ |? ^ ^ ij^-j, 



The Chapters Of Establishing ... 112 1&3 £u*% oljUaM AelSl wtl^T 

their Lord?' He said: 'They -',„,. >-,- • a ,„ - , 

complete the first row and they :d» "«y ■** KpWI «-*** t*Sj 

stand close of one another in the J o>il>ls cJj^TS ^jj&\ 5^ 

line (leaving no gaps between one " ,' 

another).'" . «.J£ll 

(jj ir '\r iiJl ... o_jL^JI ^ jjSLJb ^"bll t_jL iSjL^iJ! i J„i ^-j>-\ : «j jSbj 

. ifjiw *b ( Z^s>2\ /jp fljjtj fS-^j i^jJj*- 

Comments: 

a. Ways of worship for humans in the Sacred Law of Islam are modeled after 
the ways of the angels, which is a matter of great honor. 

b. Angels stand in rows for the worship of Allah 

c. No second row should be started until the first has been completed. The 
same rule applies to the second, the third, and the fourth row. 

993. It was narrated that Anas <j~*k ^-^ : j^ & -&>^ &*>■ ~ *\Vf 
bin Malik said: "The Messenger of , . , .^. &<> - , - » 



Allah g§| said: 'Make your rows *-* ^ J 'C ' - ^ '»■' ^ 
straight, for straightening the r'Sjtl tjli ^J ^L . j t^f t£U- :^li 
rows is part of completing the „ -■*.,'-, ^ " ■ ■» . ■> ■ ,-s 

prayer.'" (SaJtift) "^ <* feT 1 ^ ' Sih5 ^ '^ Wji 

t.*£iyufi lj^-* :^l| 4)1 Jj-ij J l» : JU 

i . _ . _ F ' „ ' ' 

'|J~»j tVYT:?- tSji^aJl aUJ ^ lJ^iJ! JUliJ ^jL ijISlJ! t^jliJI 4j-^I :«jjej 

Comments; 

a. Straightening the rows means standing in one straight line with no one out 
of step. 

b. Keeping the rows crooked and not standing close to each other makes the 
prayer defective and lessens the reward. 



994. Simak bin Harb narrated Z^ l&i rjl' % lUi ®& - SM 

that he heard Nu'man bin Bashir , ^/ r , ^ a 

say: "The Messenger of Allah ^ Cf. ^^f ^-^~ '■ *r*^ ^^ '■ j^r if' 

used to straighten the rows until '■& .'. !- »- -« '.i-^ti ' - J ?f 

he made them like a spear or an ' * ' '-' * 

arrow-shaft. Once he saw a man's j£* 4^*44 ,Ji>- i^kll ^^^-i 3H 5»! Jjt-^j 

chest (sticking out) so the , „ „. , f,r -,.; »_:. f „*„ 

Messenger of Allah $ said: SF J J ^ ^ :J ^ '^J 1 ^ 

'Make your rows straight or Allah |j^i» :||jj <il J^L^ Jlii t [UsU3 



The Chapters Of Establishing ... 113 1^3 &«% crijjLiaM &>la! v'j'j 
will create division among you.' " . j. , , , ., ^ s •; < ^ „s .*.;■;, 

Comments: 

There are not only apparent reasons for differences and dissensions among 
the community but also some spiritual reasons screened from the naked 
eye. One of these reasons is the lack of attention to straightening of the 
rows for prayer. 

995. It was narrated that 'Aishah |£j^. :j \^i ^ ilia £jji£ - \\a 
said: "The Messenger of Allah H ^ ? ( _' } _ ^ ' f 
said: 'Allah and His angels send "jj* If. f 1 ^? ^-^ '-J^ Cf. d^^\ 
blessings upon those who ^ ^ ^ .^ ^ .* tJ J ^ 
complete the rows, and whoever „ 

fills a gap, Allah will raise him &m\ ^ ^jliaj tSFtej Sit oj* :g| 
one degree in status thereby/" >•.. >,:, ;,.:*.,.,, '. . ■; '< ,, c f , 

j^> jl*IjJ <J_j ji^Jti iJL~Jl lla *LJ s ^°:?- 'j^lj 'l£jL=«- fLi* * [^>-»= , -] : gir*" 

.Lajs^j VYY /\ :t_~j& .iJIj i ^c jjl i j-L^>j tT^i:^ tjL>- -v) 

Comments: " " - - ■ L 

'Filling the gap in the row ' applies to a situation where a man, seeing some 
vacant space between two people standing in the row, either comes forward 
and fills the gap himself or asks his brothers to come closer to each other 
and bridge the gap. 

Chapter 51. The Virtue Of < -^ 1 J-^ ^ ~ <° ^ ?**-N 

The Front Rows ^ , .^ *£j, 

996. It was narrated from 'Irbad gjj. ;ZZl J\ ^ p( y\. t£U - <m 
bin Sariyah that the Messenger of „ «."'*- -f>s ' *,, *. * 
Allah |§ used to ask for ^ '£1^1 f'LS* UU :3j> Oi ^Ji 
forgiveness for the first row three iL^I ^ jl^J> ^p ij$ J\ J ,^_^J 
times and for the second row , '' ' 

twice. (SaWfe) ^j 1 -* «j? LJ^'Ce <S* t^liii ^i 4^ 0* 



? s * 



j5i ^! ijj^ ^ m^ tYM/U:^! ^ J\^\ <^lj <-^^j < Y \ £ /\ ^UJl 



The Chapters Of Establishing ... 114 Ifefe- &-JI3 ol^UaJt £»&J tjl^i 

iij i A\ A: ?- i ^T l ^Y /Y : ( _ 5 sL~i!l_j t ITA/i : ju^-1 j^c Jju ^ ^j?^ jj^b *~*ljjj jjj lLu^j 

Comments: " t - 

a. This is also one of the ways to encourage good deeds. 

b. The superiority of each next row over the back row is like the superiority of 
the first row over the second one. 

997. Bara' bin 'Azib said: "I ^4 &Z- : jli? Cf. ^ ^ ~ w 









heard the Messenger of Allah |g 

say: 'Allah and the angels send 

blessings upon the first row.'" ^'j^> & **•&>. cJU-i :Jll liJJz 

(Hasan) ',, _, „„ , . ,.„,., ' >, 

tojjpj oil":?- tijb (jjl -Ut -uLi "Jj t cj\jj *JU-j i^^js s-l^Jl lioJo- itu.£ i^j^^jJl 

.<m:j- tj l*lj 
Comments: 

As a rule, each virtuous deed attracts Allah's blessing. However, the ones 
especially mentioned as such by the Prophet |g| are of greater importance 
and are of a higher degree. 

998. It was narrated that Abu :jj£ & \^% 'J>' J 1 &&- - \\A 
Hurairah said: "The Messenger of ; , , ; ; . _ >,* > ^ - . -. c *? ^* , 
Allah ^ said: 'If they knew what "^ ^ "^ ' J ^'^ i y- ' ^ 
(goodness) there is in the first i'J/J, ^J\ °^ <.m\j ^} If ^o^^r if 
row, they would cast lots for it.' " . ,"',-;,, „-. ■„;" >. ,/-, ; 
(Sahih) s^ ^ i>J***i j^* : s§I <*> l ^j^j 0^ : J^ 

Comments: 1 - r ^ ^ 

Deciding matters by drawing of lots is allowed in cases where all the 
aspirants have equal rights. 

999. It was narrated from : ^aL*}\ JL^d}\ f J> ju^J t£U - \W 
Ibrahim bin 'Abdur-Rahman bin 



The Chapters Of Establishing ... 115 ^j -&-Jtj ci.f^Ua)l Midi l->\&\ 

'Awf that his father said: "The , . *i, f ,,;i , ,, ». , ■* <s „ 

Messenger of Allah || said: 'Allah «Ji -^^ LU= - : u^£ Oi u^ 1 ^J*- 

and the angels send blessings £* ^ ^ijj| ^ t ilijU ^ jJJ. 

upon the first row.' " (Sahih) > '„ , , ,' t ' 

Jj— >J Jli . JU> 4-jl ^jP. I^JP ^ ^j-jJI 

Chapter 52. The Women's *lllj| t_ijli> ^li - (o Y (^~JI) 

Rows 

1000. It was narrated that Abu v i^ ' .-■;*' J - l"f <i',' v 

-LP Lj-b- . o J»* /y JUj- I tj Jj- — i • * • 

Hurairah said: "The Messenger of * _ ' . 

Allah 3g said: "The best rows for If- t^t If <. + %A\ ^ t dl=^ ^ jjjijl 

women are the back rows, and ( „ _ i ,, .„',,.,- -.....*' f 

the worst are the front rows, and <# & '**' & ^ u*J -°jij* ^ 

the. best rows for men are the *j£* :g|| <M O^Lj Jul :■ Jli j|^|yl 

front rows, and the worst are the , , ut ,f ,, - * > , 

back rows/" (SoJnfe) ^ '*■»' U ^» '■ U J* 1 ^ ^-^ 

. tlijiT li^ij tl^Jjl tJliS-jJl Oji^s 

Comments: 

The reason why the back rows of women have been regarded as the best is 
that these rows are away from the possibility of mingling with men. That is 
also the reason why women's praying at home is better than their praying 
at the mosque. 

1001. It was narrated that Jabir l^J^ : J-l^ <^° £J& &^ - S< • \ 
bin 'Abdullah said: "The «,, ' „„ „ * - • .. * , 
Messenger of Allah g| said: 'The ***" & - ** ^ '°- & '£r? J 
best rows for men are the front Jli :Jl| &\ xJ> ^_ y\^ °^f '.Up /Jl 
rows and the worst are the back ' " ' 



rows, and the best rows for 4^ ^J^ J^" : M ^ ^J 

women are the back rows and the j^ 'jj.^ t Li^tji li^ij <, l^ioai 

worst are the front rows.' " ' , 

(Hasan) .si^ajjia \&j«*j tiAj?-jj *ujj( 



The Chapters Of Establishing ... 116 ^ &*JI$ oil^JUaJi -£»l3i ^1^1 

/ 1 I oJJlP oJ^j'j 4*juj i-4j (^jjh' OUi^j iJUj^J" /y 1 i^l /i I JL*>-4 ^j*-^! |_/i—«>"J " ?ejjp^j 

Chapter 53. Prayer Between 5^ 5^^' ^^, ~ W (^— JO 

Two Pillars In A Row ,. v .. ... *. « t , . ,,s,, 

1002. It was narrated from :<^JjL y\ <.Y£\ ^ jJj \2fe- - WY 
Mu'awiyah bin Qurrah that his „*' ,'„ ^ ^ \, s ^ si , t 
father said: "We were forbidden &■**- : "^ ^'^P y) 3 '■^ y) &•*>- 
to form a row between two pillars • » .- > > ■- $'& >' ,.*>•'.*,' 
at the time of the Messenger of '' ' t , . ,,>,*'$' 
AMh H, and we would be ^5 ^-*-i^ o\ J& & :J15 a-,1 ^ tSy 
repelled from them forcefully." *,.?*, ^ ,, , , , .,. r, ,,«,, 
(Hasan) ~ ^ ' '~ ' ^ - ' J 

Comments: "Cf^ ,aU -L> '^b <^ *~^j <<^ 

If the pillars in a mosque intervene between the worshipers' rows in a 
congregational prayer, the continuity of the row gets broken. That is why 
forming rows for prayers between the pillars is forbidden. If the prayer is 
not congregational, then there is no harm in standing between the pillars, 
since the people praying there are not forming a row that could get broken. 
The Messenger of Allah jg is known to have prayed standing between two 
pillars in the Sacred Ka'bah (Sahih Al-BukMri: 468) 

Chapter 54. A Man's Prayer. \*.'i\ 8 ^ ^L' - ( £ -^Ji) 

Behind The Row On His HT' r ' >;,\ *,. t r TT. 

Own CW «5^Jl) s-t^-j iwi^aJI ^JiS- 

1003. 'Abdur-Rahman bin 'All g& : £ii J - _£ £ &^ _ s , , r 
bin Shaiban narrated that his = •--;■,■• 

father, 'Ali bin Shaiban, who was '-j^. Cf. < u1 4^ <!^ 1J J*^ ^ fi*^ 

part of the delegation, said: "We / t ^ • ^ - -A, ^ J^- 

set out until we came to the ^ o , " ^ / , ^ ' " 

Prophet ^. We gave hirn our iJi^Jl ^ OLSj toC-i J> £)£■ t<J\ 
oath of allegiance and performed 



prayer behind him. Then we 



t I I ^* 1 ■* ** I ° H* II-- 



offered another prayer behind CL> li :JU t JlL^ Ci>j toCAj'd 
him. He finished the prayer and e - - , , ^ . 1 ^ > 

saw a man on his own, praying &> ' s ■ ;UaJ, w^ 3 * '^>' ^ ° sl ^ 



The Chapters Qf Establishing ... 117 t&j £i*Ji^ cyljJUoll XaUSl (-»1^! 

behind the row." He said: "The -•-• * a -• » .- * * * * r 

Prophet of Allah H stood beside ' JU "-^ ^ ^ b > ^ 

him and when he finished he : J|| Jy^Ji ^ ^ <ul ^i aIIp Jaa^i 

said: 'Repeat your prayer; there is , . y s „, -• - "', 

no prayer for the one who is "-^ ^ 5 *^ "* <^"^ J^-l* 

behind the row.' " {Sahih) (ili^JI 

t<4jj> /j>) 4^j>t^j ; 4j M^ii* t^Jb- /j» YT/1:Jlaj-I <l>-^>-I \_yt^Sv^P a^Lbwfij '.pzjSo 

Comments: 

Standing by oneself behind the row is forbidden, and a prayer thus 
performed is not acceptable. The rule will, however, only apply if there is 
room available in the front row and yet the man stands alone behind it. As 
for the case of a person who, seeing no room in the row, pulls someone 
behind from the row for the purpose, there is consensus among the scholars 
that the Hadith is 'Weak'. 

1004. It was narrated that Hilal lIjjU- : £li J\ ^ Jz y\ &J&- - \<*t 

bin Yasaf said: "Ziyad bin Abu- , , , , , , 

Ja'd took me by the hand and ^ <J* '<>**■ & 'inA oi & ±* 

made me stand near an old man J, ^ ^ ^ ji.f : J sj ^[^ j, 

at Raqqah/ 1 ' whose name was // , , «'.""', , „ ( ' 

Wabisah bin Ma'bad. He said: 'A *> ^- L '?j\ &> J* y^J u <^ ] 

man performed prayer behind the ^ W J/ -j.^ tJ — >> ^ 
row on his own, and the Prophet _ ,. " - 

||j commanded him to repeat the --^ o\ j§ ^Jl °J^U. ioiij cjL^I 

prayer.'" {Sahih) 

Comments: 

It seems that the man stood and prayed behind on his own, although there 
was room in the front row. That is why the Prophet |f| commanded him to 
repeat the prayer. 



" J A city located in the northern part of modern Syria, on the eastern side of the 
Euphrates. And he mentioned Wabisah because it was he who narrated the Hadith to 
Ziyad as seen in narration no. 230 by TirmidH. 



The Chapters Of Establishing ... 118 t&3 &*J)j ol^UaH £«l3l <_j^! 

Chapter 55. The Virtue Of ^, &^ Oi ^tj - (so _J|) 

The Right Side Of The Row ^^ ^ ^ V ' ^^ ; 

1005. It was narrated that £^ .^ ^f ^ -,U*£ (•&. - 1 . .0 
'Aishah said: "The Messenger of , ^ >". ^< , .. 
Allah jg said: 'Allah and His ^^ ^ to^ii &^ :fLi* ^ £jl^ 
angels send blessings upon the ;-..>■- :-»* • ',1-;' »- ,■-: », 
right side of the rows/" (Hasan) /^ ^ , ^ 'f ' J ^ 

5|» :§| 4il Jj^j JU :JLJll iiJli l£ 

<.jl~- jjlj (i»jj=^ ^1 4jtsiwP Jii] <Jj 1<0 *~Jl ^1 jjj OLqJii jjp TWj- t_y>-bj| SjsljSj 

Comments: 

The Messenger of Allah m loved to start from the right-hand side for ail 
acts considered good by the inborn instinct or by the Islamic Shari'ah. (Sahih 
Muslim: 514 & 515), Thus, in the light of this Haditk, as far as possible, effort 
should be made to stand on the right-hand side of the row in the prayer. 
However, there is another more authentic Hadith that mentions the 
excellence of close-knit rows but not of standing on the right or left side of 
the Imam. And Allah knows best. 

1006. It was narrated that Bara' [-&C. : ^Ui ^ ^ tiJi - \ • • \ 
said: "When we performed prayer 



behind the Messenger of Allah % o* '*** a 1 - ^ & '/^ «J* 'G? J 

liked, or one of the things I liked' ^ ~ -M ^ <J>-J l -* li ^ ^ 

'was to stand to his right.'" ■ - ' it ■ .f * f .* -f ' ?i* .*-. 
(Sahih) ' .--.-- 



(One of the narrators) Mis'ar & : j|| ^ ^ ttJ jl£ ^ f |^]i ^1 
said: fl] 'One of the things we ' ---•'•-• 






M This narration is from AH bin Muhammad, who said: "Waki' narrated to us, from 
Mis'ar," and the majority narrated it from Waki' from Mis'ar: "We liked" without 
confusion. Ahmad narrated it directly from Waki' from Mis'ar with: "We liked, or I 
liked" without mentioning that it was Mis'ar who was confused. So it appears that it was 
'Ali bin Muhammad who said: "Mis'ar said" since the others who reported it from Waki' 
from Mis'ar without mentioning: "Mis'ar said." 



The Chapters Of Establishing ... 119 l&fl &~J\$ ot^Uall AatSj t-t\$A 



Comments: 

The reason for this could either be the excellence of the right-hand side, or 
the keenness of the people to be the first to see the radiant face of the 
Prophet m when he turns his face for Taslim . 



1007. It was narrated that Ibn 
'Umar said: "It was said to the 
Prophet §i: "The left side of the 
mosque has been abandoned. The 
Prophet H said: "Whoever 
frequents the left side of the 
mosque, two Kifl m of reward 
will be recorded for him." (Da'if) 



j>. ] 



: /j**«^cJ! 



y*' <* 






\> 



i.-L-^.^Ul o^*-**« _^*^ ^** .$lg (^J' Jui 



6i' JJ^ ti -i Jj> - cr* < \° : ^ "-j** 1 ^ l 



cs 9 <j*"J-'. 



>>Jl **-jZ-\ [ 



S U3 



go*""" 



Comments: 

It is a 'Weak' Hadith. As such it does not prove the intended excellence. 
Moreover, it is not acceptable to leave the first row incomplete and start the 
second. Since the first row is superior to the second, then even the left-hand 
side of the first row shall be superior to the right-hand side of the second 

row. 



Chapter 56. The Prayer 
Direction 

1008. It was narrated that Jabir 
said: "When the Messenger of 
Allah §| finished Tawaf around 
the House (the Ka'bah), he came 
to Maqam of Ibrahim (the Station 
of Ibrahim). 'Umar said: 'O 
Messenger of Allah, this is the 
Station of our father Ibrahim about 
which Allah said: "And take you 
(people) the Maqam of Ibrahim as a 
place of prayer/ " [2] (Sahih) 



(<U «*J1) 4&2)| ytJ - (oi p^uJl) 

U il ^ <-bi.j i'j Hi :jii £l jji^ 

t-^l^jj Ujl alto IJiA ! 4X1 1 J^ij IJ I j*P 

[Ho ^yUl] .^J^i 



[1] "Share or portion" (An-Nihayah). 
m Al-Baqarah 2:125. 



The Chapters Of Establishing ... 120 Ife* £uJ1j ^(^UaJ! XaSf tjljj] 



(One of the narrators) Al-Walid ] 'j> 1^*1 ^^ (i - i ^ '■■ X A^ ^ 
said: "I said to Malik: 'Is this how . \^j\ * M'\. 

he recited it: And take you l ' 

(people)"?' He said: 'Yes.'" 

^ V^'lV?- l(\)i_;L iC^lfljxJlj s_3j^»Jl Ojb jjI ^-^1 [ps-Sts^ iSil^jl] I VKJj>cJ 

1009. It was narrated that Anas igfe. :-(I4Sl ^ 1^ t£U- - \<-<{ 
bin Malik told that 'Umar said: "I o - ^ s 

said: 'O Messenger of Allah sg, 4^ Lri <j~^ b* 'dii^' ^^ ^ '(4^* 

why do you not take the Maqam ^i, ^ m ^ u .^ ,^> ^ . j^ 

of Ibrahim as a place of prayer?' _j ' , _ t 

Then the following was revealed: ot bJ^-bf '■ c^'j^ %f - l J^ u '^^'y\ j*^* '& 

'And take you (people) the Maqam r , v „ . . , n /'is* , '.. .« 

of Ibrahim as a place of 

prayer.'" [1] (Sahih) 

Comments: 

a. The Maqam of Ibrahim (the Station of Ibrahim) is the stone used as a 
platform by Ibrahim S&§( during the construction of the Sacred House. The 
stone still bears the footmarks of Ibrahim SSBI 

b. After finishing the Tawdf (ritual circling the Holy House), we should 
perform two Rak'ah near the Maqam of Ibrahim 831. If it is not possible to 
perform the prayer near the spot, we could perform prayer wherever 
convenient inside the Sacred Mosque. 

c. It proves the superiority of 'Umar <&, that he longed exactly for what Allah 
was to reveal shortly. 

1010. It was narrated that Bara' :^jlUl jJJ> 'J, *^S l£o>- - ^* 
said: "We prayed with the '-,- M f •' M s- >• w >f i< s ' 
Messenger of Allah jg facing '"H^ 1 ^ V^/i'^ 
towards Baitul-Maqdis g| <jsl J^ij ii £Li> :JU ji^il ^i 
Qerusalem) for eighteen months, ^ „ , ^ ^ ,' 

then the Qiblah was changed to '^ ^ ^ ^^Jl oT 3A; 
the Ka'bah two months after the J| j^J ^ -gg±\ J\ &ij, cj^j 
Prophet g|| entered Al-Madinah. ' ' '--'-, 



m Al-Baqarah 2:125. 



The Chapters Of Establishing ... 121 l&£ £uJl;$ ya.l^LaH iUysl <_.!^l 



When the Messenger of Allah |g 
prayed towards Baitul-Maqdis, he 



uj^fj I5j t ^j^^i <Uj JuJ ! 



would often lift his face towards ^ ^j OJLaj jHi ^,jil!l cul' J>\ Ju> 

the heavens^ and Allah knew >*f ', /' ■; / *, 

what was in the heart of His ^ H ^ y^ ^ «& l j4*J 'jUUl 

Prophet and how he longed to ^ j^ t ^ ^ t &£j, ^ 

face the Ka'bah (during prayer). f ' " 

Jibril appeared (in the sky), and ^U-SJl ^ -a*-*4 >*j °^ **fi lit J" 1 

the Messenger of Allah $ started jg^ . % , 3^ ^ ^ u ^/ t ^ ,, 

watching him as he was __ h. , "' '" I ' -tX 

descending between the heavens iNl 4s^--^ <-i l ^W?iJ tlJi5 c£j> 

and the earth, waiting to see what ;r. 1, a . '.,-■' r ,',-f r.,, 

1 u i ■ %i *n~i *1-JJI t)l :Jiis 10I UlJli Lit! iSfiJIJ 

he would bring. Then Allah - & <■ ■ j-r 

revealed the words: 'Verily, We j£gj dU jjj ctisdl J I di^ jl 

have seen the turning of your face ,° fi ,^ * ', > .-, ■," 

towards the heaven. Surely, We '^jp^ £/j Lr^J ^^1 c-T J\ 

shall turn you to a Qiblah that j^ j^ ^-^ ^ ^ U JU 1^ 

shall please you, so turn your face __ , ^ ' , _ , 

in the direction of Al-Masjid Al- ^^ <J ^^ ^ ! Ji^- ^ : it «' 

Haram (at Makkah). And . *, - ' i; -•*,, ',•* ? :-;, „ »- ?. 

wherever you people are, turn E> - 

your faces (during prayer) in that :s^!] ^pSSiL^ g»-vaJ ill! o& £j^ 

direction.'' 1 ' Then someone came r , ^ 

to us and said: 'The Qiblah has 

been changed to the Ka'bah.' We 

had performed two Rak'ah facing 

towards Jerusalem. And we were 

bowing. So we turned around, 

and we continued our prayer The 

Messenger of Allah s|| said: 'O 

Jibril! What about our prayer 

facing towards Baitul-Maqdis?' 

Then Allah revealed the words: 

"And Allah would never make 

your faith to be lost." R1 (Da'if) 

Jljj i-ulii ,JiLo iJLjJljJI J-z'Ij t<djJ Aooi^-j i.l~\'.9- 'jkjl [1— &***£> site«jj] : fr>jS*i 

Comments: 

a. The Hadiih contains certain unacceptable additions. Even, some of its words 



[1] Al-Baqarah 2:144. 
!2] Al-Baqarah 2:143. 



The Chapters Of Establishing ... 122 1&£ &-Jlj ol^UaM XatSl <-j1^j1 

are self-contradictory. For example it first mentions eighteen months of wait 
(for the change of Qiblah), then two months, and so on. 

b. SaSvh Al-Bukhari also records the incident, but there the timespan is given as 
sixteen or seventeen months instead of eighteen. Obviously, Bukhari's report 
is more authentic. 

c. In view of this (Bukhari's) report, it becomes necessary that we only accept 
narrations reported by reliable persons. 

d. Even today, if a person is praying towards what he believes to be the true 
direction, and he is informed in the midst of his prayer that the true Qiblah 
is on the other side, he should immediately turn himself to that side. The 
previous part of his prayer is, however, in order, and there is no need to 
repeat it. 

1011. It was narrated that Abu : ^ijVl ,^4 ^ jZJS &jJ- - \ . \\ 
Hurairah said: "The Messenger of ,i,, ,<«,-, .-•,. ,. > ., .<«, 
Allah m said: 'What is between ^^ ^^ C 'r^ 1 <* (^ U ^ 
the east and the west is the Qiblah i~f\* l5ji. :Jls . fcj/A r.*\\ l^> &\ 
(prayer direction).' " [1] ' , , " ' s ' * , _ 

tjj-illt jS U» :j|g jfi! Jjpij J^ : J15 

Comments: 

Makkah is to the exact south of Al-Madinah. As such there is no difficulty 
for the inhabitants of Al-Madinah to fix their Qiblah. People living in other 
cities can pray according to their geographical locations, since the direction 
of the Sacred Ka'bah differs from place to place. 

Chapter 57. The One Who a>dXJt J^S ji <1>K - (ov ,^-Jl) 

Enters The Mosque Should ( ^ ^ {) -*•- £. . uj *fe 

Not Sit Down Until He C>- ^ ^^ ** 
Performs Some Rak'ah 

1012. It was narrated from Abu t^lj^JI jJitH & ^-»l^i| t&U- — ^ * 1 V 
Hurairah that the Messenger of ^ ' .\jr ip • .-*>•**.,.- 
Allah |g said: "When anyone of ' "^ 'T^ ^ ^^ <-* V,**"* J 



[1) This refers to the Qiblah for the inhabitaiits of Al-Madinah. 



The Chapters Of Establishing ... 123 tfefe ai-JIj oiijWI A«t3j k_j(^] 

you enters the mosque, let him „ ., , , „ , >> s ,„ 

not sit down until he performs ¥" ' *- J ^ ^ ^ ' « - ^ <->* 
two Rak'ah." (Sahih) of S>^ J\ If- <.&\ +? & ^JkiJI 

j^jU-f jrf-S Bin :Jli if§ 41 J^j 

:-JU-jj1 Jli f - U 5- „ 4^1 ^\ tuUS <ll>-j iL~o| 1JL» '.jjj^jjl JUs [iui«!i] : ftjjiC 

1013. It was narrated from Abu &ji£ :jU*£ ^ ^fcJl £i>- - ^ > M* 

Qatadah that the Prophet gf| said: . , -t , „ ' ^ , ^^ , . , > 

'When one of you enters the if" i u~ 1 if- - 'y~° ^ "^ 

mosqui 

Rak'ah 

{Sahih) 



mosque, let him perform two ^ } J^ "^ tj ljJl ^ 4>l al* ^ j>\i 
Rak'ah before he sits down." 



Juidi j^Jl ^-f j£S lip :JU 

Comments: 

a. This prayer is called Tahiyyatul-Masjid (Greetings for the mosque). 

b If a person enter the mosque, and before sitting down there, he performs 
some Sunnah or obligatory Salah, then it suffices for Tahiyyatul-Masjid, and 
there is no need for him to perform an additional Tahiyyatul-Masjid. 

Chapter 58. 'Whoever Eats "& f j|U j£l °y> 4^ <°a ^^JO 

Garlic, Let Him Not Come .. , ., ... - . s u «*,%, 

Near The Mosque' (,v ^° a ^ JI <XHi 

1014. It was narrated from L£L£- :£lS ^1 ^° pl_ y\ ttJt>- - \ « \ £ 

Ma'dan bin Abu Talhah Al- s , ".,'»;>.*.,*..,■ 

Ya'niuri that 'Umar bin Khattab l^ 1 a^ 4-^ ^ '^ ui 1 Jrf^I 

stood up one Friday to deliver a ^j| f ^ ^ V£ a^ ^ /zyj. 

sermon, or, he delivered a sermon t .'~'-/" ' <■ - .-», ■ 

one Friday. He praised Allah, &J>~}\ *^&> ^} Ji ^-^ if 'ii 1 ^! 

then he said: "O people, you eat L ' u ^ j^, -g ^ (j( Jjj, - ^ ^ 

two plants that I find are nothing ,'".'*, ' . ' , , , 

but obnoxious; this garlic and this *^£ ^^j ^' -^j^ 4J*liJi ^jj i_Ja>- jl 

onion. At the time of the -. fif; . i?, ,> ,?,, ,^f ,, . '.,; si 



bffi ffi !^.fil Lg^T i: :Jtl ^i 



The Chapters Of Establishing ... 124 Vfc& -as-JIj Of^UatS £»-(£) vjijfcl 

Messenger of Allah H, if a foul , * -, ^ - < . i - „...„ - 

odor was detected from a man, I C-H 1 ^ 'd^f *t U * ljl * ^^ 

would see him seized by the arm J£ iji^l <j6^ cil AiJj -J-^?' ^J 

and taken out to Al~Baqi'. [1] Ja , , 

Whoever must eat them, let him "^ ^ -^J* 'it 5" 1 J.A> ^ 

cook them to death." (Sahih) 5 U ^i ,^\ J I ^L* J^ .ji i£j5 

.U«i l^LdS 4 j£S[ tl^Kl 

.YTlY":?- 'j^Jlj '■*; "j^j *~i (_^1 Cf) C/' °^ V: r '?*J' 
Comments: 

a. Use of garlic and onion is not prohibited, or else it would not be 
commanded that they be cooked well. 

b. It is prohibited to enter the mosque after eating something emitting a foul 
smell. 

c. Smoking should also be avoided because the odor of a cigarette or cigar is 
more unseemly and obnoxious even than that of garlic or onion. 

1015. It was narrated that Abu £^ : *£&\ u!j> jlf l&i - \>\o 
Hurairah said: "The Messenger of 

Allah gf said: 'Whoever eats from ■$&* tf- "-jI^ <>>' if '^"-^ Cf. f*?'jil 

this plant; garlic, let him not ',,; . -..; ;,,,* f . , s,,>:, .. 

annoy us with it in this mosque of __ -^ ^ , 

ours."" (Sahih) <-'£f*Q\ jJ* ^ ffi lr°* -HI ^ <-bAj 

Ibrahim said: My father used to „,iv ,' . - . ,> ,- . .* ',-. f,, 

add to it, on the authority of the ' > ^ ~ -" r - !r 

Prophet i§: Leek (Album) and ^ ijj ^f ^ .* q j^ 

onion; i.e. he would add to the ^~ % * "' ,".**,...•. 

Hadith of Abu Hurairah concerning **' lsJ"; -$m Zjr^ o* J-^M'j ^'j^l 

earlic. £., . i,.^ f t , - T- -■ - 

& • C-^ 1 ^ e ^* ^ ^^ ^ -^- 

Comments: 

a. Ibrahim bin Sa'd <iais the grandson of Ibrahim bin 'Awf & . The narrator 
Sa'd has reported the same Hadith from Abu Hurairah <&>. The Hadith 
mentions not only garlic but onion and leek as well. 

b. The Hadith makes it dear that the reason why it is prohibited to enter the 
mosque after consuming these substances is their foul, smell, which annoys 
the worshipers. That also explains why the Prophet Si had ordered the 



m The area where the graveyard of AI-Madinah is located. 



The Chapters Of Establishing ... 125 l&£ X~J\$ lipl^Uatl <£otal i_il^l 

people to wash themselves and put on clean clothes before coming to the 
mosque for Friday prayers. 

1016. It was narrated that Ibn ^-^ ^ll^it ^ jIZI b'J^- - \>\-\ 
'Umar said: "The Messenger of ^, ^ ^ t ^, pl ^- *j ^ £* 
Allah *H said: 'Whoever eats ; __ - ' 

anything from this plant let him J^ : J^ S^ 0?' if '^ ^ './•* 
not come to the mosque.'" ---In i< . ' ( *f • -, .'« ;, \ ..- 

{Sahih) SJ --Ji ^ ^ J*l <y» -Sfe #>i Jj-j 

. i-jbsiui 1st- 'y$ kl 

Comments: 

It is not allowed for a believing man to stay away from prayer-in-congregation. 
The Hadith does not mean that the eating of bad-smelling substances 
could be an excuse for avoiding the prayer-in-congregation. It rather 
exhorts the people to avoid eating those things before the approach of 
the prayer time. 

Chapter 59. If The Greeting >fc Jj£\ ^ - ( < _Ji) 

Is Given To A Person Who Is " * ^ *■ ; , V. 
Performing Prayer, How CM S^d!) a^j >-AZ£ a3& 

Should He Respond? 

1017. It was narrated that t .^ ^ ,. ^ ^ _ ,, w 
'Abdullah bin 'Umar said: "The ^ ' , > . 
Messenger of Allah jS| came to J> Jjj \f- '^—^ Cf. ^>^~" &*>&- :Jl^ 
the mosque at Quba' and * ,, -( - - „„, , . ,, . , - t 
performed prayer there. Some J*"J- a? ■ s** oi - *■■ a* T^ 
men of the Ansdr came and o£lii <.<i S J^4 *t» 3^ZS ||| Jil 
greeted him. I asked Suhaib, who , .*• , - " >? > \\ ' 't- 
was with him: 'How did the ^^ '£* '^r^ J^^ 1 W J1 ^J 
Messenger of Allah f§ respond to ^ j,| j^ ol§ ^ :'*£. hiS] <X&> 
them?' He said: 'He gestured with ' .",,-,. 

his hand.' " (S«Mi) ■ ;^ %£ & ^ '■ Ju - ^ % 



. oj^? jlaIjJ. Jj t^^jjiJJlj ( \T /V: jv^UJlj i YYoA:?- t(0' s-^D oL=- ^Ij ii»jj>- j;l 



The Chapters Of Establishing ... 126 t^3 £uJlj ol^t-aM Z«tSl l_jI^»I 

Comments: 

a. It is Sunnah to visit the mosque at Quba' with sincere intention, and to offer 
prayer there. However, while traveling from another place to Al-Madinah 
one should only make the intention to visit the Prophet's Mosque there. 

b. Once inside Al-Madinah, we may visit the mosque at Quba' and any other 
mosque. 

c. Gesturing in case of need by the worshiper does not invalidate the prayer. 

1018. It was narrated that Jabir : ^^J| •* ^ 1^ & ^ _ y, U 
said: "The Prophet jjjg| sent me on ""','- ,'.,',- 
an errand, then I caught up with hf 'jSp' yJ °o* '■^ drt ^^4^' ^V l 
him while he was performing *j ^^ ^ ,*, *~ .^ ^ 
prayer, and I greeted him. He ' * ' " _,-' -„ £ 
gestured to me, then when he jLJU tjlle c~Il^i <-,J*h j*>j Sjit 
finished, he called me and said: - ,?, -.* - 1lS r ,-- -, s. .sr- ;, 

You greeted me before, but I was s ^ ^ s? » 

performing prayer.' " (Sahih) . «^L> I Ul_j UjT /d* 

1019. It was narrated that ^jlJdl J^ ^ i^-I £jU- - 1>H 
'Abdullah said: "We would greet \' f . t > , .<*, ,.-\ *. , -.*,, ,<« - 
others during the prayer, and it <>; ^ ^-# ■<J : ? W ^ s^ ] ^^ 
was said to us: 'During the prayer ^f ^ ,'^MJA J\ ^ t( ju^.l 

one is preoccupied.' " (Sahih) '',*><;, - - ', "'.,„, „< 5 

^ JU~; C5 : Jls «iil ale ^ t^^-Sfl 

d-jA3- {j> oVA: j- i-_L~oj iTAVo i IT 1 1 1 ) \ 1^ :?- t^jliJl r-j^-ij ' oUS *JU-j <.^~^~f> 

Comments: 

A person performing prayer cannot greet anyone, but others can greet him 
with Saldm. The worshiper cannot respond by word of mouth but he can 
respond by a gesture. 

Chapter 60. Whoever j& <J^H If 4^ - ^ * f-^D 

Performs Prayer FacingA ' ^^d >ft vj ^ jjOJ, 

Direction Other Than The \ 
Qiblah Without Realizing 

1020. It was narrated from £■*>■ '. jt-&*~ ^ ^4*4 &-*»■ ~ ^'^* 



The Chapters Of Establishing ... 127 ^ JtuJfj oljUaJ) £»t3i ^(j/l 



I'fi' 3 -■ '-'l'' 



'Abdullah bin 'Amir bin Rabi'ah ,c ,.>,..,,., 

that his father said: "We were -* 1 "^ <* ^^ bJ ^ :i ^ U -* ( 

with the Messenger of Allah || ^ L 4>\ jZi- ^ ^M. -J> ( $lLU| ^1 

on a journey, and the sky was , ,, < e _ ' ,; _ _ 

overcast so it was difficult for us : ^ U ~J i* '**^ <J? ^ yi S^ 1 ^ 

to determine the QtfcZofj. So we ^^ ^ ^ ^ ^ j^ - ^ 

performed prayer, and we ~ f „ *,,„"' / S, „ % 

marked the location. 11 ' Later, tUIL^i iiCiJl £U oiS^ilj JULUl 

when the sun reappeared, we ^ ^r |S| ^ ^ ^ ( ^f 

realized that we had prayed <->*.<->, 

facing a direction other than the ts|t {JU iJUi tfjlii tSJfciJl ^ l ~^' 

Qiblah. We mentioned that to the / E i: >" <;< ;V- i-'^-'t'i » Vf' 

Prophet #|, then the Words were ' ^ *** r* '-** ^^ : ^ d ^ 

revealed: 'So wherever you turn [no :^aJ|] 

there is the Face of Allah'" P J 

(Da'if) 

iL-ill jJiJ l _jUaj Jj-j^l (j* »l>-l" i_jL> tOjLtJI l^jjjXil <t"-j>-> [tjjJU* »jliu"l] !9UjM 

tp.i£ US' tjijtvj w>Uj i \ 1 i 6 : — t(J _jLy| _Ut ^j^J £ji jy& Out i^jtjilj * ... 

Comments: 

a. If, the sky is overcast, and it is not possible to determine the direction of the 
Qiblah, we must try to exercise our judgment to determine the direction. If 
the judgment later turns out to be wrong, the mistake is pardonable. 

b. There is also a hint in the Hadith, that there is no need to repeat the prayer 
thus performed towards a wrong direction. 

Chapter 61. The One Who ij& jUiM <t>K, - (*n f^-Jl) 

Spits Performing Prayer " - ( ^ '^ 

1021. It was narrated that Tariq ^ : izl J '-1 J* J$ &£■ ~ W S 
bin 'Abdullah Al-Muharibi said: " _; ' ' ' \ , 

"The Prophet 3g said: 'When you yk-i If' i Jj^ 0* 'j^ If- <•££} 

perform prayer, do not spit in ■;, ., . . ,r = - „,- ., 

front of you or to your right, but " '" - -' ^ - v- 

spit to your left or beneath your c.U./j Ii1» :Ji§ ^lil Jl» : Jlf ^jlAUl 
feet/" (SaWft) " ' ' - -'- 



£1] 'We made an indication of the direction toward which we performed the prayer so that 

we would know if we were correct or if we were mistaken.' Explanation by Sindi. 
[2] AI-Baqarah 2:115. 



The Chapters Of Establishing ... 128 (4-3 &-JI3 CjljJ^aSi l*£l ul^l 

1022. It was narrated from Abu &-^»- :£~^ ^1 ^° J>Z j>J £$J*- - \ *TT 
Hurairah that the Messenger of -, ,,. . ,-s. , csi> >,. \ , -„. 
Allah Jg saw some sputum in the JV} V- y V __ - ^ ^ s> 
direction of the Qiblah of the <iil Jji3 <-^ ^SiS* (_s^ ^ 'j*j'j i#J If' 
mosque. He turned to the people - ,„».s- •. ' *'* > s, . 
and said: "What is wrong with > J^ U ^J^JI 5^ J ^^ <^J & 
one of you that he stands facing Sl.fe'.i i^ iJuif Jli Li». :Jlii ^,&! 
Him (meaning his Lord) and spits . f . a, , f ** ,f .,,.■,* , * <^ , «, ' .,. 
in front of Him? Would anyone <■>• p-^' v*Ht' -*" u £f^» ^ ^ 
like to be faced by someone who li-Vrf ;?I lit ?a^'« j '■^••'\ \'% ' \ 
spits in his face? If anyone of you ' , . - " 

needs to spit, then let him spit to • "S^ ^ ' •**■* JQ J> <■ 4! l *~ , O* s 3s" 

his left, or let him do like this in s > , »,,_ * _ , s s .> 

his garment." 111 (SaWfc) r ^ V* ^ J^^l y^ 1 P 
Then Isma'il' 2 ' showed me how :*63jlT 

he spat in his garment then 
rubbed it; 

La y£* j a A .,rT) I i Jj>t*w<J ! J j LvaJ I rjfr (^g^J 1 t_J Li t Jj- IwJ ! t -»_Lw terjp- 1 : 5jy »>cj 

Comments: 

Spitting in mosque, whether to one's left or beneath one's feet, is only 
allowed if the: ground is such as can absorb the dampness, otherwise 
staining the mosque with filth is not permitted. This is particularly so if a 
person is praying on a mat or rug. He could use his handkerchief instead as 
made clear in the next Badiih . 

1023. It was narrated from & *& j t ^, - ;& £^ _ ^, Yr 
Hudhaifah that he saw Shabath ' , 'y ., ' y f 

bin Rib'i spitting in front of him. if. yi yj ^^ : V^ hhj Cf. j?^ .$ 
He said: "O Shabath! Do not spit ('.'.■> . - . M - f . -■ ,* . - . .,«^ 
m front of you, for the Messenger " •■- \ 

of Allah ^ used to forbid that, :Jlis tj]i 5? ^3? i^J 6? l -^' i5 ( j ^ 
and he said: 'When a man stands , -, ,, ?- -.,, , „ •.»< ;. , ?,- ,, 



''"' Similar preceded from Abu Hurairah under no. 761. 

' 2 ' This is the statement of Abu Bakr bin Abu Shaibah who narrated it to Ibn Majah. 



The Chapters Of Establishing ... 129 t&jS Jtt-Jljj: oi^Uoll AotSt h-rl^T 

up to perform prayer, Allah turns - ',",,",« 'u-- '.\r •- "''■&*&. 

His Face towards him until he 4 *M 4* : JU ^ '^ ^ ^ ^ & 

turns away or he commits an evil CJ& Ji> i *$>•*> 4^* ^' j*^ is^ 2 ? p^ 

Hadath.'"^ (Hasan) ' ' , , ,„ ", . , *■ 

. Sfrj^u (iijp- tijJ^ia j) 

.a£UJ Aoo:?- tjliilj t^jjv^^l 
Comments: 

'Committing an evil' means any matter that violates the spirit of prayer, 
such as spitting, passing wind, or playing with one's garment or pebbles. 
For more comments please see Hadiih: 763. 

1024. It was narrated from Anas ^ ixi- j ifj^l ,y. -4j &J&- - ^ " V £ 

bin Malik that the Messenger of ,^*, , s ,, >., ,*? , ;..; ,. ., 
i ,,^, .,„ ,. ° , £j^ :*wJI j^ CJjb- :^fb «l a~e 

Allah 3g| spat on his garment - • ' 

while he was performing prayer, j; ^\ \£ ic^tf ^ tlili ^ jlli 

then he rubbed it. (Sahih) ' t / - -.-' -^ i '.,.** 

. lijUj <JL?-j i «-=*-*> JL-.MJA l^j^^Jl JLij [fsja^y? oili-ilj '.xjj^u 

Chapter 62. Smootfting The «/ ^ ^ ^ ;J" ^° 

Pebbles During Prayer O « \ «>J1) S!iL2aJl 



1025. It was narrated that Abu 



o 



Hurairah said: The Messenger of t*JUi ^1 ^ i ( _ / tl*SM ^ c£jUU £\ 

Allah #| said: "Whoever smoothes ' , "> ,, /- '-,.,* f . , 

the pebbles, then he has engaged in : ^ ^ J -^ JU :JV s jO» y* 1 ^ 

Laghw." [2] (Sahih) . «Uj jjs ^^^Ji ^ ^j 

Comments: 

The Arabic phrase man massal-hasa, literally: 'Whoever touches the pebbles' 
could either mean: 'Whoever stirs the pebbles in order to make the surface 
smooth' or 'Whoever tinkers playfully with the pebbles'. En any case; it is an 

[1] In InjSh Al-Hajah, 'Abdul-Ghani Dehlawi said: "Meaning he does a matter that negates 
the Khusku' (submissiveness) and atteritiveness of his prayer. Or, the meaning of 
Hadaik is invalidating the ablution. The only reason that he described it as- 'evil' is 
because in most cases, its occurrence during prayer is from Shaitan." 

[2 ' 'Meaning he has done what is not suitable.' (Explanation by Sindi). 



The Chapters Of Establishing ... 130 l4Ji.4i-J.lj cjbjLall iUlflj i-j'^ 

action not in accord with the spirit of prayer. Similarly, actions like playing 
with the straws of the prayer-mat or with any other thing under it, means 
doing unseemly things that could be the cause of distraction from prayer. 



's . 



1026. It. was narrated that xJ> j t^L^J! ^ .uA* tit- - Wl 

Mu'aiqib said: "The Messenger of ,„ ij'ji'r£L: -NU ' \"\ *° • ' '"Jl 

Allah -II said, concerning ^ "^ ' ^ ^ ^ V**~s 

smoothing the pebbles during ^ u^A, ^ili- i^eUj^ 1 ^^ : <^° 

prayer: 'If you must do that, then ,„ _ .. " , , ^ . s , ' * 

do it only once.'" {Sahih) ^ :JU '^ ^ l ye 1 ^ : # <£' 



*■ -o---* 



s^i i'^li i*J£ jl» :;SCjJ1 yi (jp^AJl 

ii^JL>- /j* oil:?- iSjLrfJI (ji uljJl \y~ 'J Lf « a '*" f— • **lj^ V^ tJ»-L-*5l i*i~*j 

Comments: 

If a person feels during the prayer that the pebbles under him are uneven to 
the extent that their pricking could be the cause of distraction from prayer, 
he could try to smooth them once, and no more. 

1027. It was narrated that Abu jjjj, j tJ Ui ^ ^tia l£U- - \*YV 
Dharr said: "The Messenger of ^ „, ,/>»■> ,<v ' Vl - ,*■*,, >.< 
Allah M said: 'When anyone of "^ <* jl ^ ^-^-^ cV*" <*' 
you gets up to perform prayer, ^ t( ^I)l .y^-Sll J} '&■ t£>j!l &> 
then indeed mercy is facing him, , „' ' ,",,"', f , < 
so he should not smooth the f« ty ■£! £' ^J ^ u : ^ > yi' 
pebbles/ " (Hasan) tf ^i fc^l *£ fr*& J, j^f 

Chapter 63. Performing Ji- S^SJl tl>U - (VT (*»-Ji) 

Prayer Upon A Kfcum«*fc [1] '< w ^0 S^JI 

1028. Maimunah the wife of the £^- ^ J> 'j. A y} ^^ " * * YA 



w A mat made of date-palm leaves. 



The Chapters Of Estabhshirig ... 131 Vfe& ***Jfj i^tjWI -£»£i i_i1>»i 

Prophet H§ said: "The Messenger . .„ , , „* „ ,,;-,.„■*- 

of AUlh" gg used to'perform ^ ** ^ 'i^ 1 ^ 'f 1 ^ 1 <* ^ 
prayer on a Khumrah." (Sahih) |g *J^\ £jj ( £^ ^£U : ^li ^| 

Comments: 

Khumrah is a small mat upon which one who prays can rest his face in 
prostration. It could either be of date-palm leaves or of reed. If the mat is 
large, the Arabs do not call it a Khumrah. 

1029. It was narrated that Abu $ ^ : y^ $ &**- ~ W< * 
Sa'eed said: "The Messenger of ^ ,5cli J & ij£l&\ ^ ,Zj\£ 
Allah g| performed prayer on a , /' , , ' t ' 

reed mat." {Sahih) ^ ^j^j <J-J> : <J^ ■ht~* ^ If '■y^r 

i i B 

^ ^ n!7- <. *U~J 4A*0J ^-i^J < - J .5 i LS 3 0j' /?H I— 'L ' *.l ./ill t_JL^a A>-y^-\ '. psj j£u 

Comments: 

Hasxr is a comparatively large mat fit for one man or more to stand up and 
pray upon. 

1030. It was narrated that 'Arm \S^ . , -•-• *• g^.- ^^_ _ ^,^, ( 
bin Dinar said: "When Ibn 'Abbas ' fy f ^ 

was in Basrah, he performed i &*" ui *"J <J? J, *~ : '-r A J Cf- ^ -^ 

prayer on his rug, then he told his 

companions that the Messenger of 

Allah ||§ used to perform prayer <±>jJ- 1? i4>L~i u 1£- sjJipL y*j 



'lT^ ilri 1 (_f^ : J 15 J^i <ji ->-r°* iS* 
on his rue." (Da'if) r „ < , ~ - .„ ' . -..,*«# e 



i ... i_ijw=" jL^.J )jjt : (^j^vo^Jl Jtjj t4iLJ VTT : ?- ijliil [c-a**^ oib«uJJ : «jj» 

Comments: - l - 

The Arabic term used in the Hadiih 'Bisat' means anything that can be 
spread on the ground, be it a mat or a carpet or a piece of cloth. 



The Chapters Of Establishing ... 132 l&£ *&*•% ^IjJUalt £al3l ^$A 



Chapter 64. Prostrating On A 
Garment When It Is Hot Or 
Cold 

1031. It was narrated that 
'Abdullah bin 'Abdur-Rahman 
said: "The Prophet j§| came to us 
and led us in prayer in the 
mosque of Banu Abdul-Ashhal, 
and I saw him putting his hands 
on his garment when he 
prostrated." (Da'if) 






wJ> \ <J^tt ^\ /v r^ 1 $i' **J*^*~ 



\'T\ 



li J^ .|g <£l Uti :Jil ^^11 



^1 ( - j j jS^j ^1 ^ YT t YT i / i : Juu- 1 43-jjH L^ jLjuJ' aiL-j|] '.gujiv 



. (^jjjh) 









J • > .-■<■, •" ' f . °-f f *" *l I'M 

drt (*rfl4 Lsi^" 1 -cf-iJ 1 orf 1 £ri drf 1 **^ 



O* 



1 " a I ■ ^ U 



Cri 



Cju 



u< 



1032. It was narrated from 
'Abdullah bin 'Abdur-Rahman 
bin Thabit bin Samit, from his 
father, from his grandfather, that 
the Messenger of Allah 3§| 
performed prayer among Banu 
'Abdul-Ashhal, wearing a cloak in 
which he was wrapped and 
putting his hands on it to protect 
them from the cold of the pebbles. 
{Da'if) 



t'h\ t^> <—iJiix° t\S^S ^Ip-j A4S jf I Jup 



(_5jl U (S-^3 < ^J Jk^jJ I Jt?-lj) A^t ~lwij ^jLUJl a\jj La 



1033. It was narrated that Anas 
bin Malik said: "We used to 
perform prayer with the Prophet 
fH when it was very hot. When 
one of us could not place his 
forehead firmly on the ground, he 
would spread his garment and 
prostrate on it." (Sahih) 



TAO; 



C 



tj?>Jl bJiJi ^ *"^J*^ (j^* Jj?***Jl 



^jj ( _ r j! ^ t^l 4^ d^ J^i Ij^ 'OUa^l 



The Chapters Of Establishing ... 133 ^ vi«Jlj ^l^JUaJ) Xs^J k_»l^i 



Comments: 

The AhMith prove the fact that, in order to protect oneself from the heat or 
cold of the earth, it is allowed to prostrate on one's garment. 

Chapter 65. The Tasbih lli Is Jt^JJ L^\ ZX - (io ,^~JI) 

For Men During The Prayer ' " *7f' f ^u' \t\\ • 

And Clapping Is For Women *^i Js^'j P 1 * 311 a£ 

1034. It was narrated from Abu j <.*Z£ ^ 'J,^J>\ l£U- - \<tl 
Hurairah that the Messenger of ,. -r. ,•., .<« , '.,.; ,*, , . *.-. 
Allah |g said: "The Tasbift (saying <■* - __ _ ^ J f ' 
Subhdn-Allah) is for men and ^ tiiii ^1 ^ t^jijii ^ *£ll* 
clapping is for women." (Sakih) , t ,V ' - ' =/,,„, t 

Comments: " e. i_ 

a. H, the Imam commits a mistake during prayer, the way to attract his 
attention is to say Subhan-Allah . 

b. If men fail to draw the attention of the Imam, the women can do it by 
means of clapping. 

1035. It was narrated from Sahl ^ \fc. j tjllp 'J> pli* l5j>- - \ -To 
bin Sa'd As-Sa'idi that the .,<,,/.*• <* , ' - * 
Messenger of Allah |§ said: "The If "44* {?. <J^ ^-^ : ^ ci*^ ^ 
Tasbih is for men and clapping is 'J £j*0 jii ^ J^. ^ tf jt£ ^f 
for women." (Sahih) "" ' ' ' *'~ , " 

'■-'■■' * " "Jin :Jli j|j Jil J^,j 



JjVl js^la JjSfl A*i\ *Uj ^kil f.jJ Js^j ja <_;L loliVl t^jUJl *^-j=^T :gjj» 



[i] 



Saying: Subhan Allah when the Imam is mistaken. 



The Chapters Of Establishing ... 134 I^JIlJj lsjIjW) £aM\ ^Ijj! 

1036. It was narrated that Nan' -,-fA ■•- . , ,■ >• >•, > \-i\' ..,.. 

used to say: "Ibn 'Umar said: "The , > '" 

Messenger of Allah ip granted a 'V 1 if, d^^"\ b* ',(4^ if. ts-^i 

concession for the women to clap, ,., -,,; >, ^<.i^f .,- . - •., '^>- 

and for the men to say the ^ ^ y ^ 

Tasbih." {Da'if) j t \dli gg A I Jji-3 ^3 ^ 



Chapter 66. Prayers In Sandals J^ 1 jj S^-**' 4^ " (ni r^ 

(Wo ^^J|) 

1037. It was narrated that Ibn ,^« - ;-. - f * . s~ ,»f ,-;« - , „,, 

Uj Jj>- : <l~»1 j I v .So ij I uJL>- — l * r V 
Abu Aws said: "My grandfather, ™ - ; ^ - ' ^' 

Aws, used to perform prayer, and 'J 1 - 1 o! i* 1 **^ 0^ 'V^ ^ 'j-^* 

sometimes he would make a ^ .*'».. -.- '-..<- .« « . 

gesture while praying, and I '^ jl '^ °^ :Jb ^ jl <^' ^ 9* 

would give him his sandals. He isSUJl ^ JaJ ^Jl ^^ ' Ju^ tl^-l 

said: 'I saw the Messenger of - , ^ '",>//> v, V.- „f- 

Allah |§ performing prayer in his ^ ^ J jAj ^"i'j : <V" 'J^ ^^ 

sandals.' " (Sahih) _ ^ j J^ 

Comments: 

Prayer is permissible both barefoot and in sandals. However, if filth is seen 
soiling the sandals, prayer will not be in order with those shoes on until 
they are cleaned. If it is simply dust, then there is no cause for doubt in the 
permissibility of prayer. 

1038. It was narrated from 'Ami :o!^t JSu> ^ 'jl> &jJ- - \>X'\ 
bin Shu'aib, from his father, that 



ran snuaiD, rrom ms ratner, mat *, v r D , ,->>.*, -'= , 

his grandfather said: "I saw the 'r 1 ^ 1 o^ 0* '&■> <* ^J U-^ 
Messenger of Allah i§ per: 
prayer both barefoot, am 
wearing sandals." (Hasan) 



Messenger of Allah 0, performing «!?- j* t <J\ I/- 1 <^S Ji j,^ '^ 
prayer both barefoot, and while ' ' ' ' 



LiL>. ^J^kj ^ 4i\ Jjij cS\j :J^ 



The Chapters Of Establishing ... 135 1&3 Jti-Jlj oljWI X»l3l ujI^I 

jj* "loT:^ tJ*Jl ^ ljLjsi\ cjLi iSjivsJl iJjb_jJ *»-j>-T [ ( y»s- aali~.J] :gj*«J 

1039. It was narrated that \£jj_ ;xL^ 'J, 'Qi- &&■ - \>r* 

'Abdullah said: "We saw the t ^' ^ , ^,; ^. jo 

Messenger of Allah sgj performing ^' <S* 'jj*J ^-^ : H ^ <^**i 

prayer wearing sandals and ^ : ju <i,( j^ ^ i^U ^ tjl^i 

leather slippers." (Da'if) ' V , - ' 

»7» e ti ■ i - * .tits >i i ^' r«f' 



t^^.Jl (jUt_.l _jj! <lj i^jjwsjJI Jlij i<cUJ £"* : r 'j&' [i- fl . * ., ^ aili-i]] :^j*«j 

Chapter 67. Tucking Up The jiSjl ^ 4^' ~ (-lv i**— 11 * 

Hair And Garments During ' , .. ,,. „„r*i, . .*ic 

Prayer O "^ «*^D J**^ 1 <j* ^J^'J 

1040. It was narrated that Ibn l£U \yj^\ i& ^ % && - \>t> 

'Abbas said: The Prophet g| said: . „, '. , ~ ,f , „- ,„ * a , 

"I was commanded not to tuck up ^ J ^ P ^ iiJ j* y. J ',-» ji : 

my hair or my garment. " [li * ; J li ^ts. £\ ^ <- tJ * > j&> if- 'jk? 

{Sahik) %^'^H i\ i.>f . : g &tt 



.kUJJ 



.aat 



:^- t(>-LS [aaw9] '.^jia 



Comments: 

'Tucking up the hair' means, not collecting them into a topknot like the 
women We must avoid this sort of thing. If it is already done like this, we 
must undo it before starting the prayer. This also applies to rolling up the 
pants or sleeves during prayer. See Nawawi's Shark, Sahih Muslim. 

1041. It was narrated that : j£ ^ «j,( & % &£ &£ - \>t\ 
'Abdullah said: "We were ordered ' \ , . ^ 



to not (tuck up our) hair (nor if- 'u^^l tf- ^IrtfiX If. ^ ^ ^'-^ 

garment) and not to repeat ,-^j f { j. f . ^ 4)| ^ ^ t ^ J 

ablution for what we stepped , t ,,',"' 

on." (Da'if) ■ &y & U^ % d^) %] \j& 



tl] Drawing together during prostration to protect it from the dirt. Explanation by Sindi. 
Similar was stated in An-Nihdyah, 



l 



The Chapters Of Establishing .. ; 136 l£~S &*% w^l^Usl! &.15I t-iljji 

_ .4x1x5 \VA:^ t Jill j i- ,-jt^ , i«J>:Ml 

Comments: c ^ ° °^ 

If our feet get soiled after ablution, we do not have to repeat it, but just to 
wash the feet. 

1042. Mnkhawwal said: "I heard jjUL £;U : ^ -J> % t&U - 1 > iX 

Abu Sa'd, a man from the people %i , , ,,„ , , ,,„ * . j i 

of Madinah, say: 'I saw Abu Raff, -***** Wj ^ : t ' **** 1 <^ ' ^ UJI «J?' 

the freed slave of the Messenger £li : ^ ^ jlU^ l&U :jll' £|l 

of Allah s||, when he saw Hasan % , ' /„ * , , ..*',', 

bin 'Ali performing prayer, with k^ i ^~*^' : J^ J_p~° s?^*"' -V^ 

his hair braided. He undid it, or ; »f- .'it- ~c .'1i iff • !■*- 

told him not to do that, and said: '.,*'" - , ' „ : 

"The Messenger of Allah gg 5^1 ^fj t^t ^1 J^j J^ t^fj lit 

forbade a man from performing >,.\ , %, 'i* ?,> „>, *„ _,. 

prayer with his hair braided." "^ ^ ^ l «^"- ^ ^ ^ 

{Hasan) Jil J^ij ^ : Jlij t il£ ^j jl lillLS 



.in: c 



Chapter 68. Humility During J> <(jJJ*ft <LX>-(\K j^-Jl) 

Prayer 



<w iu^Ji) nteJl 



1043. It was narrated that Ibn \£l& \XZJk ^\ 'J, <jl*i£ &!>- - V if 

'Umar said: "The Messenger of „ .i ,">,,, .....>» '„?f 

Allah g| said: 'Do not lift your ^^' ^ '^^ & '<^*"* <* ^ 

gaze to the heavens lest your J_jij Jli :JlS ^ ^| ^ ( X ^ 

sight be snatched away," meaning „r _, . '-,>,..,*' ...-V ' 

during prayer. (Safitft) ol ? l *- J1 J| ^jU*! l^> Y» :^ 4ii 

.- j!>LiJl yj :^ - «^iL ; 
jy^'j tV * V: r. 'f- 1 ^* l j j0j& t^y 8 ^' * i5jc"j^'j iYTA^:^- t(ol™=-Nl) jL^ ^1 a^^^j 

jl Jjjt^j ^jj i^i, ^y_ 4lijLi jj 4U|JL;P ^jjJs^ (^jJij_^I ^ ^L.^llj t-J iLLUlj ( Tl0 /0 : „Uj-I 



The Chapters Of Establishing ... 137 \&£ *!-*% oljWS Jula! t-j^t 

Comments: 

Lifting one's gaze to the heavens is as prohibited as looking side ways 

during prayer. 

1044. It was narrated that Anas :^„^^.CJi £i£ ^ ^J l£U - .V*i.i 

bin Malik said: "The Messenger of ," „, „" ,, g . -<. J4 „ ,,* 

Allah £ led his Companions in "^ <>* tJ ^ ^^ : <> N1 ^ Lj * 4s " 

prayer one day. When he had ^g ^ jy^ JU :JiS Sip J> ^\ \£ 

finished prayer he turned to face ',',*%,, „ ,. -.-- ■'„'<,. 

the people and said: 'What is J^ ffi s *^ jjl ^ ^ <-^^'\ k# 

wrong with some people that they -«~ >$ fc u , :Jl £ - .jj, 

lift their gaze to the heavens?' He *}f, J ; \ '- , 

spoke severely concerning that: J* iJji Jii.l j^ • «;U^Jt Jl .^jUul 

'Thev should certainly abstain ,-,. *'.'.;/. .f ;,.! . .- * >-M„ in-' 

from that or Allah will snatch <*"* ' J ' ^ ^^ 

away their sight.' " (Sahih) . «li.jUal! 






1045. It was narrated from Jabir x£ £&U- :j\J^'J, juAJ li'li - ^ • to 
bin Samurah that the Prophet H „ „ „<* „ > ° ;a , , =i 
said: "Let those who lift their gaze <J* ' cA^ 1 ^ '^ ^ : lt^j 31 
to the heavens desist, or their ^ t ~-^, ^ ^ %£. t ^|j ^ ^^ji 
sight will not come back." (Sahih) , ,'J - ' _. „', ' ' ' 

&«£l» :Jli ^ ^ o? :^ o? jjl^ 

IX A: 7- iE_jL^i!l ^ *U~Jl ^l j*i-i\ iij ^ (j^ ub lojLdl t/^L~" *»-j»-i '.nij>£ 

1046. It was narrated that Ibn £ J - ^^ - ^ £&. _ , . ^ 

'Abbas said: "A woman used to - _ __ f s __ 

perform prayer behind the QjJ~ 1^4$ jjj ^ ^-^ : ^ J^- jtjl 

Prophet iH, and she was one of ., , .'.-n f • ' siti- J ° J " 

the most beautiful of people. ¥ V ' JJ ^ ^ <J~ ^ oi Jy~ 

Some of the people used to go ^Jl i_iL>- Juk; siy.1 cJl5 :JU ^Cp 
into the first row so that they 
would not see her, and some of 

them used to lag behind so that t iil^ $3 JjSl'l <lk5ai\ J. ijiiij ^1 

they would be in the last row, , , ', ,__ t, ~,> ., , C,,, 

and when they bowed, they ^^ J. d J& <J^ r<-^~ >>-*=^J 
would do like this so that they 



pit>M jlSi t^j-uLJl /j^lj-l /wO F-U-L?- 



The Chapters Of Establishing ... 138 i$J> £uJi 5 ol^LaJI £»-&\ l?\$A 

could see her from beneath their . _,>. -, s - - , ^ - * ,. 

armpits. Then Allah revealed: ^ j^'U&» Jli £>j bj* *j*-jJl 

"And indeed, We know the first ££ jjjj> :&l Jjiti <.&>\ cJ^J 

generations of you who had ,, ~-».>Tf r"-' -V •J-' ^ *-'»>?' 

passed away, and indeed, We \dg£~& Up jSJj ^_u dru&^J 

know the present generations of . 1<jU j [Yi :> «J|] 

you (mankind), and also those ' 

who will come afterwards." [1] 
concerning her matter. (Da'if) 

Comments: 

The Hadith is 'Weak' and the whole story is unfounded. 

Chapter 69. Prayer In A ^Ji\ J wlill *jG - m ^WO 

Single Garment * "(VA^DJ^I 

1047. It was narrated that Abu f 1 -^* j ' V-* ^ 0? J? j^ &**- ~ * * £v 

Hurairah said: "A man came to - j-. „> *. *.,„;, ,<* - i,.s ,?, >. 

the Prophet 2g and said: 'O ^ "; ^ ' ' , 

Messenger of Allah! One of us s^jy.^! ^p n^IliM^ j^^f- <-<sJ>y\ 

performs prayer in a single , *,', *-,- 'h" -ua' *i V' "f' V 

garment.' The Prophet said: ! ^' J ^ J ^ : JU « ir 11 ^ ^ l : Jb 

'Does everyone have two *J}\ Jl5 i-b^l *_;)*! 1 ^ Jl£[ tfe-f 

garments?- " (SaMh) " ' ' ^ ' ' /». f . 

ljJL^jj iVoA:?- tij UsxxU Jj-I_jil i_jji!l ^ 5jLa!I ^jL t^jLkJl 4=rj=»-i ■TfiJ'^ 

. <b ^ jjfc iJI t^jjij- -ji ^ : r- & 4^«J ^fl^>j -^~^J *—*.£ <£ " a y~£o\ i ^ Lj t o JU«aJI 

Comments: 

A man (as distinct from woman) can perform prayer in a single garment. 
The procedure for using a single cloth on the body among the Arabs was to 
take a piece of cloth and stretch it on the back like a wrapper, then to bring 
the two ends of it forward and put the right end over the left shoulder and 
the left end over the right shoulder. Thus, a single sheet would serve the 
purpose of concealing the wearer's private parts as well as his belly and 
shoulders. A single garment would thus do the job of two. 

m Al-Hifr 15:24. 



The Chapters Qf Establishing ... 139 ^ a^JIj <£»fjl*aU £»£( tj)>»f 



1048. Abu Sa'eed Al-Khudri - ^> ^ .^ ^ ^ _ WA 
narrated that he entered upon the , , - * f 

Messenger of Allah 0, when he tf> <.tiCiL J\ °^i t|J iip , iJ! ^s> <.& 

was performing prayer in a single „,,«...«. ,* ; * , 

garment, wrapping himself in it. u - - '"' • i> ' 

(Sahih) ^jy J) { J^fi 'ja"j 5H jiil Jj-^j Ji 

Comments: 

One way of wrapping the cloth has already been explained in the previous 
Hadith. Another slightly different method would be first to cover the two 
back shoulders with the cloth, then bring down the right end and pass it 
under the left armpit, and bring down the one on the left shoulder and pass 
it under the right armpit, and then tie the two ends into a knot on the chest. 

1049. ft was narrated that 'Umar (■&£ : ill J\ ^ JZ_ y\ l£U - \ . t\ 
bin Abu Salamah said: "I saw the , _ i . ," -,/> . .-; . - + , 
Messenger of Allah || performing if '^' <J* a JS> oi T - ^ L c/- J 
prayer in a single garment, g& ^ jy^ ^yj : j u i^, J\ .^ ^ 
wrapping himself in it and ," „ , } ,"''"« 
throwing the ends over his ^13 '£ ^-^ '^r'j V.P <jj ^5^ 
shoulders." (Sahih) g.^ J^ ^ 

tfolToi : t~ t<j Ustdu a?-1_j)I ^jjill ^y ojL^J! . iU tS^JuaJl t^jU^-if "t^-j^l :^j^Jsj 

1050. It was narrated from t/Uslijl jlAil j^ ^i*- ~ V«°< 
'Abdur-Rahman bin Kaisan that ,„*,,-*, ;„■ . *,,,., 

his father said: "I saw the ^^ ^ V 1 ^ 1 ^ ' : ^~ <* r*'^l 
Messenger of Allah m performing i ^/jU\ >& ^ jIAS- ^ Sfe^ ^1 
prayer at Bi'r 'Ulya, in a garment." "' *' 

.^> : j t diJi ^ljl Jam 

1051. Ibn Kaisan narrated that \5jU- :fci ^f ^ ^ Ja t^J^- - We^ 



his father said: "I saw the Prophet 
iH performing the Zufrr and the 






The Chapters Of Establishing ... 140 !$-&■*«*% ol^UaJI *»\$\ i_.l^l 

'Asr in a single garment, , >< . -,,; f . £ ^*< ,., 

wrapping it around his chest." ® yr» —Jj -^ %' ^ '^ ^ 



Chapter 70. Prostrations For jfyOl sj4^ ^£ - (v- ,^«Ji) 
Reading The Qur'an 

1052. It was narrated that Abu t£U :£li ^f ^ JZ y\ l&U- - \>oy 
Huiairah said: "The Messenger of , " ' f , 
Allah g| said: 'When the son of 'd 1 ^ yrf 1 ^ '^^V! -^ i-£jlli y\ 
Adam recites a Sfl/daft [1] and -|g A , ^ ^ .j^ V~j f - 
prostrates, Satan withdraws ^ -; 
weeping, saying: 'Woe is me! The Jj^l i-i^-j Ji^^Jl ^t ^1 lj* 1*1* 
son of Adam was commanded to --t >>. - ( ,*r.- ,- J , *- ,«- *.f .*„ 
prostrate and he prostrated, and ' T ^ . ", " T' *" 
Paradise will be his; I was c^ij <.&>Jl 4i iJ-^-* tajiJjL 
commanded to prostrate and I , « ; , c j> ^ ' 
refused, so I am doomed to J ^ """■** '?J S >" J . 
Hell/" (SaMe) 

. 4j Oj^Cj i-J jjtl ^) ^ 

Comments: 

The Hadith indicates the legality or lawfulness of prostration for reciting the 

Qur'an. Other texts, however, tell us that this prostration is not obligatory. 
It nevertheless is an act meriting reward from Allah 

1053. It was narrated that Ibn :^Udl ^i- ^ JZ jif ll'Si - \«*T 
'Abbas said: "I was with the "_. _ „■»'„,,.,,, ■»«,,., ,-s,. 
Prophet If, and a man came to Cr~^ ] <J* 'y^ ^ ^ 0* "^^ ^"^ 
him and said: 'Last night while I : ju ^ ^f j j,j j^ ^ j^ ^ 
was sleeping, I saw that I was .%'"'' ' ' ' ',\ 
praying towards the base of a ij.jr~^ 'o~*- ^ : £Hj=t- <y) J ^ 
tree. I recited (an Ayah of) -, - ' .- f /. *,, v» r, 3 , - 
prostration and prostrated, and - - "-" -' '-'•'" 



[1] An Ayflft indicating prostration. 



The Chapters Of Establishing ... 141 l^A £l-J\$ tzetjjWI' Z»l3l <->\$A 

the tree prostrated when I did, . -*> * ,. , „,. - , . 

and I heard it saying: *^ Ws - ^^ u </^- 

Allahummah-tut anni biha wizran, ^-r Uj iLijdi cjfj Jl :jul V-j 

waktub li biha ajran, waj'al-ha li , * ' , *{'*** f t 

'indaka dhukhran (O Allah, reduce 'Sj^ tP 1 Jl ' s?^ 1 ^ 'f*^ 1 

my burden of sin thereby, reward I^Jij, ^^ ^^ g^, £f-g 

me for it and store it for me with . . , ' * , „ 

You).' Ibh 'Abbas said: "I saw the ^ Ji>4 $&\ '-ilj£ l^i^i i^s^dl 

Prophet m recite (an Ay^ of) , ^^ ^ ^ . ^ , ^ ^ 

prostration and then prostrate, ^ ^^ "^ - ^ " ^ - 

and I heard him saying in his . V^-i Bxp 

prostration something like that t , ., * , t , -„ . ~ - 

which the man had told him the 'j 5 HI <S^' ^'j* : o"^ a? 1 ^ 

Comments: 

a. The Companion referred to in the Hadith was Abu Sa'eed Al-Khudri 4^as 
mentioned in another Hadith (See Tuhfatul-Ahwadhi 160/3, H. 579). 

b. It is Sunnah to recite the abovementioned invocation in prostrations for 
reciting the Qur'an. 

c. Matters in the Islamic Shari'ah are not proved from dreams. The invocation 
is a part of Sunnah not because one of the Companions saw it in a dream, 
but because it is proved from the practice of the Messenger of Allah jg|. 

1054. It was narrated from 'AH. :^j\J^h\ jJJ^ *£ *)£ &J&- - \«e£ 

that whenever the Prophet i| „" ' , 1 '-i< * • ,.,.<*, 

prostrated he would say: ^ ! 0* '4^' £?^ <J. ur^~>4 ^~^- 

"Allahumma laka sajadtu, wa bika ^ &\ S£ '^ ,,%& £ ^J, -^ t -^ 

amantu, wa' laka aslamtu, Anta '''.."„, , * * .? . - 

rabbi-, sajada wajhi HUadhi shaqqa *-<y. ^ Ji^i <j* '[O*^ 1 g* 'J^J'l 

sam'ahu wa basarahu, tabirak Allah y, -r.^ « s fjj ^ *j£ ° ' -r f 

ahsanul-khMicjin (O Allah, to You I / f! ^ , , ^ ',*? J ,^ 

have prostrated, and in You I dLj toiiii. tiU jl^U'l" :JIS i^- 

have believed, and to You I have .-, , 3 , , %i > *\.\ ;,i- '■■^ 

submitted. You are my Lord; my - ^ J 

face has prostrated to the One %\ h'j6, iVj^j. iU-i ji ^JJJ ( _ J g4-j 
Who gave it hearing and sight. 



^} ,,-U - ' 



The Chapters Of Establishing „. 142 t&£ JCi-% c^ljUaJI AaSt *_j)^i 

Blessed is Allah the best of 
creators.)." 111 (Sahth) 

,y VV\:^- tJJJt 4jU>ij 3§| ^jjl s_jJuci i_jU i^jjjL^JI o_jL^> t(JL~= 4^="-! :syjj» 

Comments: 

The invocation contained in the Hadith is the normal invocation for 
prostration. Invocation particular to prostration has already been mentioned 
under Hadith: 1053. 

Chapter 71. The Number Of 5^4=-" -^ ^4*^ " (XM (^^JD 

Prostrations In The Qu^an ( u . *Ldi) ^1 

1055. It was narrated that Umm :<Sj-^ o^4 0? ^> &*•- ™ Uo ° 
Darda' said: "Abu Darda' told me ?■ "= ■"•? - ;- :* ii >; rfV 
that he did eleven prostrations 1 ' ' ' *, 

with the Prophet jgg, including S^ 5* '^^? <ji' dri' if i^jUJl 
An-Najm."(Da'if) j j^ .^ ^ ,f ^ ^^ 

flijjj) <>l ^j itLjj t(i_j^il) J^shj ^jULojJI jLs- ^ ^^ts * *j i »j ^1 tljj^ ^ olA:?- 

1056. It was narrated that Abu ^-^ -^4 i? it^ £&£■ - *'«1 
Darda' said: "I performed eleven .^* , J .-i- e t , <°s h ~ >. *, -.r* 
prostrations with the Prophet jg| ^' - '" ^ 

of which there were none in the ^ ;Lf5 & i^f^ ^^ : ^ : £h o&- 
Mujhssal-P ] Al-A'mf Ar-Ra'd, An- t~> . i.*.. ., . * .a , - , 



Na/ii, Bam Isra'il, Maryam, Al-Hajj, 

the prostration in Al-Furqin, Surat jlSjiil If j£* J&£- :JU t^li ^ 



[1J Part of this narration preceded under no. 864. 

PI That is, eleven Ayat of prostration. 

pl At the beginning of his Tafsir of Surah Qa/ {Vol. 9, p. 215, Darussalam) Ibn Kathir said: 
"This Surah is the first Surah in the Mufiissal section of the Qur'an according to the 
correct view. - It is said that the Mufassd starts with Surat Al-Hujurat (49). Some 
common people say that the Mufassd starts with Surah An-NaW (78), however, this is 
not true because none of the respected scholars ever supported this opinion." 



The Chapters Of Establishing ... 143 ^ £uJtj oi$l«a)l i»*3l wjl^i 

An-Naml (mentioning) Sulaiman, . te s ,, *., -. - r .*,. f .> 
Afr-Sa/dflft, Sad, and the Ha-Mim ® ^ C °^ :Jb ^^ <^ <^ 
Sunift." (D«'#) J4*2J! ^ fe ^ tfi^i i'J^ <jjJ-\ 

tObylJI o«X>w>j t5*i>J|j t *-j j^ft j tljjM 

Ijj. ^jws^Jl JtSj t (k-jji;) J^>^ ^y^^ld^ ^ ti^-g-oJl # [t^i**-^ aiL^l] Igp^w 

. JjIb /jj OLfc^ ^-t»waJ i—Asjt^J* Ju*>«! 

1057, It was narrated from 'Amr &^ ■ ^-^4 u? ^^ ^^ ~ ^* oV 
bin 'As that the Messenger of .<* ^ - . - ..? • - -. - f *., 
Allah M taught him fifteen ^ "^ ^ C* L J^ ^ ^ ^ 
prostrations in the Qur'an, ^ &\ jIp ^ <.<js£*i1 ^*-^ (Jj ojUJI 
including three in the Mufassal '„ ., ,, '■■ ., , . K > 
and two in Al-Eajj. {Da'if) fr s^ & ^P$ ±* & & 'or* 

,*5j ijSe !l ^-jljji j»ij^J *— 'I; tjl__^iJl J^JJ^— 'ijli Jj'l ^J^' [*— * J* ^ «ili^|] - ^j>?« 

Comments: 

a. The Mufassal section is the name given to the last Surahs of the Qur'an. Out 
of them the following three Surahs contain prostrations for reciting the 
Qur'an: Surah An-Najm (53), Surah Al-bishiqaq (84), and Surah Al-'Alaq (96). 

b. Surah Al-Hajj contains two prostrations i.e., in Verses nos. 18 & 77. 

1058. It was narrated that Abu gfe. : £lS J\ £ JZ J G&£ - ^ . oA 
Hurairah said: "We prostrated ,".,&,, $■.,>,.>.,'. 
with the Messenger of Allah g| in <S* 'lAh' <y. Vji 1 ^ "44* crt ^^ 
"When the heaven is split fa^ : j b ' ^ f ^ .-^ ■ ^ 

asunder' 411 and "Read! In the " -' ^ "' ' ' 

Name of your Lord." [2] (Sahih) ^oiiJl it^l ^l> J ^ «t J>iS ^ 

[I] Al-Inshiqaq 84:1. 
[2] AJ-'AJ(bj 96:1. 



The Chapters Of Establishing ... 144 t^feS -k-Jtj iisl_^Ua)l Asia} >— i!$jI 

- ^j °j^j 4~~* ^i ^ {j& ^VA : ?- taj*>ijj| i^>t~« i^b t-L?-L^<J! t-_L^* <l?- jh IkjjJ 

1059. It was narrated from Abu ,<' _ ;-.; f ,. i,~ » .-i* , . 

Hurarrah that the Prophet ;g| "" - ; ^ - ' ^ 

prostrated in "When the heaven is js- i a^ ^ Lr ^_ If- i £l4* ^ j Qi 

split asunder." [1] (Sahih) „„ . , ', „,.**,,• £ 

Abu Bakr bin Abu Shaibah said: & 'Sjr # >f> & ±~ & £>. ^ 

"This Hadith was narrated from jIp ^ j£ ^J\ °Jc- tjijiJl Jl£ Ji y*£ 

Yahya bin Sa'eed; I did not hear it f '• - ' " ' • ' \ - \ ■ ' > • - 

from anyone but him." vS 1 <J* 'f 1 " 1 ? <* ^H 1 ^ <>^ 



^ ^ '•££"■ if- ur-^ 4-i^*"- (Si 
j,,^ **i\s f , -f 

ai~~o (_^ FTJ*^* J^J fc F^r^^ lV"^ • J ti_$ 1 4j Ql i e.i t^j^b- -yi 0V£ : ?*JI ... <% dJLljf 

Chapter 72. Completing The S'sUaJl fUil JjU (VT ^^Jl) 

Pra y er ' '(uiiLo 

1060. It was narrated from Abu tSli : aZj, JS ^ Jc ^f t£U- - \ * 1 « 

Hurairah that a man entered the „ , _,., c " J t o „ .,•»,., *„, 

mosque and performed prayer, ^ '^ &■ ^' ^ ^ ^ oi 5* 1 ^ 

and the Prophet g was in, a ^ Sf S>^i ^f ^ ' J^ J & ±~ 

corner of the mosque. The man , " **',"''■' "1 

came and greeted him, and he J S ,*' ^j^jj l (J-^" J^i-JI J^j 

said: "And also upon you. Go .j^ 4 ^ ^ iJt ^\ -] ^ L r 

back and repeat your prayer, for , \ , t , s ' ' .,'*' 

you have not prayed." So he went "J-^J p >^^ 'J-^» C3"J^ tdlli*j» 

back and repeated his prayer, « * *n r 'f-' 'i' a ' !-' '"• 

then he came and greeted the ' - J ^ ^^ C"^ * ' <* 'i-s^ 2 ^ Cf^ 

Prophet ^. He said: "And also °J iiiU tj^ai ij-jli id$*j* :Jlii 



w 



Al-bishiqaq 84:1. 



The Chapters Of EstabEshing ... 145 IfeS &-JI3 ot^UoJI iUHj (-jt^jl 



upon you. Go back and repeat 
your prayer, for you have not 



% jfii* ;'MS\ j jii .«j£ j^i 



prayed." On the. third occasion, S!**aJI Jl *£*iS !JJ» : jVi !4il J^j 
the man said: "Teach me, O fi * ^,, 1 . .,.'■„■» * • f- 
Messenger of Allah!" He said: f* tj ^ « «J» ' T '^^ , Cr* 
"When you stand up to offer the J^ «^, *i <f^j ( - ^ -^ u ' f-J| 
prayer, perform ablution „ , _ ' _ ' t , ' _, , __ _ ,_ 
properly, then stand to face the '^ 5?*^ J^ £?j' f* '1*?'j ^ aj " 
prayer direction and say Allahu ^ «i J^ u ^y j^ ^ *j 
Akbar. Then recite whatever von . ' . 

can of Qur'an, and then bow until ^ ^i J**l *j i LipU ^ji~J <j^ SJ*Yj 
you feel at ease bowing. Then t yAg <.^. , 

stand up until you feel at ease 
standing, then prostrate until you 
feel at ease prostrating. Then raise 
your head until you are sitting up 
straight. Do that throughout your 
prayer." (Sahih) 

iTTM:?- ta^LJl dLU :JUi jj ^> >_jL <.jl.Lu*Ml t^laJl *»-j>-1 : » j*J 

Comments: 

a. Ablution is among the prerequisites of prayer. It must, therefore, be 
performed with complete attention and care, leaving no dry spot in it. 

b. Facing the Qiblah is another precondition for the validity of the prayer. 
However, in the case of optional prayer during the course of journey, 
whatever direction the conveyance takes, prayer must be continued. 

c. 'Recite whatever you easily can of the Qur'an' would either mean reciting 
Al-Fatihah, since there is no prayer without it, or it would mean reciting 
some other part of the Qur'an after Al-Fatilwh, for which no limit is 
prescribed. The obligation to recite Al-Fatihah is proven from other Ahadith. 

d. Necessary instructions about bowing and prostration have been discussed 
in previous chapters. 

e. The most important characteristic that the Hadith underlines is that all the 
parts of prayer must be performed with complete composure and ease. A 
prayer rushed through is not accepted by Allah. The reason being that the 
veiy purpose of prayer is the remembrance oi Allah. Allah Himself says in 
the Qur'an: "And perform prayer for My remembrance" (20:14). 

1061. Muhammad bin 'Amr bin ,\ .-;*> 
'Ata' said: 'While he was among 



*j| UjJj- >jUj /jJ 



lUi l&s- - \>-\\ 



Uj*#J 



The Chapters Of Establishing ... 146 t^-S &*Jf$ olji»-aM X»t3l i-j'j^ 

ten of the Companions of the „- a „ -., ,„ • >„ ,-s . 

Messenger of Allah £ including '^ : >^ <* ^ jJI "V b ^ : r" U 

Abu Qatadah: "\ heard Abu tf oA^ :Jlf jlk£ ^ ^ ^ juii 

Humaid As-Sa'idi say: 'I am the , . * . *, '" -' 

most knowledgeable of you ^^^=\ &. '{j^i- J> ^ApLUi alii 

concerning the prayer of the ^f j^ ^ >| .. ^ ^ 

Messenger of Allah jgg.' They ' ',",,- ^ 

said: 'Why? By Allah, you did not 'SI <&' J_A> ;^-2^ 'fS&#\ ill 

follow him more than we did, :-< >? ,: r>f ' »i ,- > ,,: P - , , {,; 

and you did not accompany him \ 1 ' ' , 

fox longer.' He said: 'Yes I am.' : IjjJli . <yj :Jl> iZJ*^ *I &os! ^} 

They said: 'Show us/ He said: ; - .,„. . > ,„ -. , - : . * 

'When the Messenger of Allah £ f U 4 Si «*' J>-J ^ : J 1 * <aV U 

stood up for prayer, he would say ^iU^ Ji. & ^jp <-'J$ jSUJl J I 

the Takbir, then he would raise his ' _ ta .,;>.., , 

hands parallel to his shoulders, '^J-fJ- J *h ?** J* 3£> '££- ^f. 

and every part of his body would q& J± & fig ^ *l J^ <i 

settle in place. Then he would " ' . 

recite, then he would raise his lt* 9~~<j £A>J J 5 ^ p- 1 'Jr?^ W; 

hands parallel to his shoulders >.^> v-- J -f' * ■»' \i T, -" •"#■* 

and bow, placing his palms on his ^ " ' ', ,"' 

knees and supporting his weight «««Uj>- 5*J «i! i^i» : J_?£ *j iValui 

on them. He neither lowered his s, „,^, , ,...-> s, .-, *r.„, 

head, nor raised it up, it was cs ^ ' — ?; -- * '~ fJ *~ " ~ Zt- 313 

evenly balanced (between either J,\ ^j£ L* i<^j^ J>\ J** Js" ^£ 

extreme). Then he would say: „/ "„^, , , .,,,„' ' , ,, a 

"Satni' Allahu liman hamidah (AMh r '^ ^ ^ ^ J 1 ^ o^ 

hears those who praise Him); and \£& 'jjj& ^^Ji ^ j£ '^\'j ii>; 

he would raise his hands parallel ^ ^ ' , ^" s ~." 

with his shoulders, until every t-^^^i jJ '^ lij. *~U-j g^' C^ 

bone returned to its place. Then ' - !' - ->j( ^ J^_ >\^< f S5°' 

he would prostrate himself on the ^ ".-""' 

ground, keeping his. arms away ^ ^V (* j^i ^ * i^f'y' <J\ *~i e^** J^ 

from his sides. Then he would ,. -.: ,r. <t -..i -,= -°in -'>s ti 

raise his head and tuck his left ^ r U 4 ^ '^^ ^1 ^1 

foot under him and sit on it, and <■£&> U^ is'i^i 3*~ 9-^- & cr?^^ 1 

he would spread his toes when he -„ , » , '„ % - , , » ,„ ^ 

prostrated. [1] Then he would ^ ^ r 'J^^ 1 C 1 ^ 1 ^ Cr^ ^ 

prostrate, then say the Takbir and J| ;l^Ji ^j^ \i\ j£ t \'j& gyj, 
sit on his left foot, until every 



[1] Meaning that he would plant them in such a way that they were facing the Qiblah. 



The Chapters Of Establishing ... 147 l&S &»J)$ Cjl^UaJI £»l3l wijjl 

bone returned to its place. Then - , - , ,«, i 

he would stand up and do the ^ J fc^J^-H ^ r^ 1 ^ </^ 

same in the next Rak'ah. Then icJii, : I^IS tfcyjiS 1^%! <Lj J^ 

when he stood up after two -,..■» * ,' -- •:- > 

Rafc'oh, he would raise his hands ■ St ^ Jj^j. ^ <J^ ^ 

level with his shoulders as he did 

at the beginning of the prayer. 

Then he would offer the rest of 

his prayer in like manner until, 

when he did the prostration after 

which the Taslim comes, he would 

push one of his feet back and sit 

with his weight on his left side, 

Mutawarrikan .'^ They said: 'You 

have spoken the truth; this is how 

the Messenger of Allah ^ used to 

perform the prayer.' "^ (Sahih) 

L*5 *L*i*ji JS\ 4JUJ jl*>- ^i .L^^jl-Lf ^ --ftj^j *^l {y\j t^a-J ^j>\j t^jUtJIj kd\~p- 

.rtt/\:'A i \J\ ^^ J ,^-LjJi JLS 
Comments: 

The manner of sitting for the last Tashah-hud differs from the sitting 
between the two prostrations. It is what they call Tawdrruk that has been 
explained in the Hadith. In a prayer of three or four Rak'ah, sitting for the 
first Tashah-hud is exactly like sitting between the two prostrations. In case 
of a prayer of two Rak'ah, its first Tashah-hud is also the last. Therefore, we 
must adopt the method of Tawarruk (sitting with the left foot brought 
forward so that the buttocks are in direct contact with the ground). 

1062. It was narrated that £^ . --*& J - . £ £ j&j. _ ^ ,. nT 

'Amrah said: "I asked 'Aishah: , '"__ -' '"','„ ,, .. 

'How did the Messenger of Allah ^} CS- %j\J~ "^- tjUIii ^> ixJ- 

m perform prayer?' She said: ^ jjf, .^ % ,. .. ^^ 

When the Prophet |g performed ; j~ w ^ -j- 

ablution, he would put his hand :cJU fJH WmI J_^j l%2> c^\S <J£S 

in the vessel and say Bismillah, ,-•., .>*,,- - ■ * - .r, iltf - ,, s„ -,i 



'^ Mutawarrikan: i.e., sitting with the left foot brought forward so that one's tmttocks are 

in direct contact with the ground. 
^ 2] Similar preceded under no. 862. 



The Chapters Of Establishing ... 148 I4A *u*% ol^UaJl **1S1- t_*ljJ 



and he would perform ablution 
properly. Then he would stand 
and face the Qiblah. He would say 
the Takbir raising his hands 
parallel to his shoulders. Then he 
would bow, putting his hands on 
his knees and keeping his arms 
away from his sides. Then he 
would raise his head and 
straighten his back, and he would 
stand a little longer than your 
standing. Then he would 
prostrate, pointing his hands 
towards the Qiblah, keeping his 
arms away (from his sides) as 
much as possible, according to 
what I have seen. Then he would 
raise his head and sit on his left 
foot with his right foot held 
upright, and he disliked leaning 
towards his left side.' " (Da'if) 



Chapter 73. Shortening The 
Prayer While Traveling [1] 

1063. It was narrated that 'Umar 
said: "The prayer while traveling 
is two Rak'ak, and Friday is two 
Rak'ah, and 'Bid is two Rak'ah. 
They are complete and are not 
shortened, as told by Muhammad 
m" (Sahih) 



4 ^ 



ii °*f°.' , s '\ =-> *'»-- **>*: -I'-u 

s^Svjj t^yJLJl i_~^jj i^J^lJi **-^ (J* 



. 41LJ ^"IIt- i JiJ! b-J**"^ a^LLal] : «j j>tE 



Uj^>- I <U~Ju , J I 



(>' L* 



^ 



4? l^Xi 



v*-n* 



«I1S , s ' * - i ' 1 T ' • ~ 

Comments: 

a. Shortening of the prayer by the worshipers while traveling does not mean 



[1] That is, for any prayer that is normally four Rak'ah, then while traveling it is two. the 
Maghrib remains three in either case. 



The Chapters Of Establishing ... 149 l£J iiuJlj c*ljJLaH' a* Si wl^t 

the shortening of the reward by Allah, who will bestow the reward of four 
Rak'ah even for the shortened prayer of two Rak'ah . 
b. Friday prayer, though performed at the time of Zuhr,. is only two obligatory 
Rak'ah instead of four. 

1064. 'Umar said: "The prayer ;j£jl&\#'Ji j&J (Sj>. - S>\i 
when traveling is two Rak'ah, and * .'>.*, --f,^ ■ >*>$,, --* , 

Friday is two Mc'afr, and A/-Fftr 6> ^ 6? ^S • ''-Ti <*' J ^ ^ 



and Al-Adha are two Rak'ah, ^ ^^jj ^ ^ ( ^£ ^ ,^J t ^f 

complete, not shortened, as told ' ' ' ' * ' *', 

by Muhammad i§." (Sahih) y^ if "j^ oi V* 3 u* 'l^M ^' 

/> III t i) hxS'j tj*^ * I j „r*M 1 J ' ^ t^S 

, ij-ili iL»j jj-Ji JUjC ^ji l_jj Li Uj i (ifoir ii»jj^ ^1 *?!>t^ij ii> 

1065. It was narrated that Ya'la tl'ii- :£li ^ ^1 _ji j.*! till!*. - \ «"lo 

bin Umayyah said: "I asked , „„7 "„ _ , J0 , ,„, 

'Umar bin Khattab: 'Allah says: ^ ¥ 'E> ^ <J* '^4 <^ *"' ^ 

"And when you travel in the Jjc -^ ,.££ Jl &\ jI£ ^ tJ Ui ^f 

land, there is no sin on you if you * ,. ^ , H ,. , *,* " 

shorten the prayer if you fear that 'yUaiJl ^ ^ cJU :JU id ^1 

the disbelievers may put you in .g*$ ^ <££ jj *g. £& ^ :( ijg 

trial (attack you), verily, the , ^ ^ ^ , ^ 

disbelievers are ever to you open uLJI] 4UA Sy) 1 r^* 1 ; ^ pu? 4 

enemies," 1 - 11 but now there is ,s j> . - . '.,sr eJ ,s,, , f »-, r> 

security and people are. safe. He . - 

said: 'I found it strange just as Hi? \f- $H jiit JjAj cJuj t«iL; iiLL>iP 

you do, so I asked the Messenger , >;<■; . j-.r- .-■-■ *.. -" -- : -;- , '.,-' 

of Allah JH about that, and he ^ U T 5 ^ ^ * 1 ^^ ^-^" : JUs 

said: "It is a charity that Allah has . tt'j-Z^ 
bestowed upon you, so accept His 
charity." {Sahih) 



[1] An-NisS' 4:101. 



The Chapters Of Establishing ... 150 1&& &*J\$ oJ^Jualt XalSl ujI^I 

Comments: 

a. The shortening of the prayer is a gift from Allah that must be accepted. 

b. There is a hint in it that performing shortened prayer during travels is 
preferable. 

c. The Qur'anic Verse makes the permission to perform shortened prayers 
conditional upon a situation of fear from the enemy. The Hadith, however, 
makes it clear that the condition was only in the context of the situation as 
it existed in those days, but now shortened prayer is permitted for people 
on-journey even in conditions of peace and security. 

1066. It was narrated from ^1 tffcif :«^ ^ jiii GSi - 1 • 11 
Umayyah bin 'Abdullah bin 

Khalid that he said to 'Abdullah b>. &\ £* If 'V 1 ^ Cf) Cf '^ ii 1 

bin 'Umar: "We find (mention of) ,•- • s»--f ■ ' ' ,s ii ,•; ■ <~ f 

the prayer of the resident and the -• , ■ - _ "„•,-.; 

prayer in a state of fear in the U -y^- &> ^ ■£*! J^ *Jl ■JJ^ ^ <n\ 



Qur'an, but we do not find any 
mention of the prayer of the 



^ i-JJjJI l^k^sj j^a^Jl o^tyi Jb>ij 



traveler. 'Abdullah said to him: jIp <J jui ^^iHl 5^U> jl-J \j ijl^J! 

"Allah sent Muhammad M to us, ,•-„'■-,„ -,^-s,, ~z -'„,* * 

and we did not know anything, r^ J *** '^^ ^l '~ M - v " U J, -9" 

rather we do what we saw m \jjjj, £fj U£ Jii UjU ;ki 

Muhammad j|g doing." (Hasan) ' , „ 

,jji l£To:?- ijLJ\ ^ ejkall jwii i.\\V/r: ( _ J sLJl i^-j>-\ \-{y&- «jU*h|] l^jpo 

Comments: 

The Qur'an mainly gives a framework of rules and statutes that are 
expanded and explained through AMdith. It is,therefore, essential that we 
believe in both and implement both. 

1067. It was narrated that Ibn Slti utlf \\xi- -y_ iiil t51i - VW 

"Umar said: When the Messenger V--* -i - »' • l •' •-'■i 

of Allah m went out from this : JV^ l ^r ; ^ '^a 1 

city (Al-Madinah) he did not °J &X$\ ; ii ^ ^i IjI ^ Jil Jjij J IS 

perform more than two Rak'ah for - „ ^ /, „,., - „, 

prayer until he returned." (Sahih) ■ W, C5% <J°~ ' ^ J ^ M* 

CjJ^JI ^a-jt^ :^I>ljJI J15j tj_j4^>Jl <UjwJ (_?|-^' l - J > :fc dri j^i ^ L^it-^J - pw j>ti 



The Chapters Of Establishing ... 151 ^ £x*J\ 3 ^J^WI a»13] i_>V^i 



Comments: 

Regulations concerning shortened prayer become operative as soon as a 
person comes out of the city of his residence, and last until he returns. 
There is no stipulation that he will start performing the shortened prayer 
only after covering such and such distance. 

1068. It was narrated that Ibn ^ <2iO ^ ^ i!Ai tili - WU 
'Abbas said: "Allah enjoined the 



prayer upon the tongue of your 
Prophet s||: Four Rak'ah while a 
resident and two Rak'ah when 
traveling." (Sahih) 



4i I ^j^ ( ! J l* ^ tip ,y_ I ,jp t JLft Ut» 

if "" ' ^ 

<^p t»jjS3l ^ ^p iJ~pU-M ^31 
* ' ' ■* „ V 

O! jIp ^o t^fiiJl ^ jLijJIj i — 'jiaJi 



Chapter 74. Combining 
Prayer While Traveling 

1069. It was narrated from 
Mujahid, Sa'eed bin Jubair, 'Ata' 
bin Abi Rabah and Tawus that 
Ibn 'Abbas told them that the 
Messenger of Allah jH used to 
combine the Maghrib and 'IsM' 
when traveling, although there 
was nothing to make him hurry 
and no enemy pursuing him, and 
he was not afraid of anything. 
(Da'if) 



.TTAVlYYo* : ?- tjJiSlj tojji-j i—uj^Jl 
1070. It was narrated from £& : £jj. - *^ £&_ _ w , 



The Chapters Of Establishing ... 152 IfcS .AiwJIj olj^UsJI *UIS( <— '•>!! 

Mu'adh bin Jabal that the Prophet t . „ „^ £ „, - •> . „ „ , 

& combined the Zw/ir and 'Asr, <>; <J* '^' ^' ^ ttJ - 0* '£?J 

and the Maghrib and 'Isfea' when g| ,^1 Sf Jir ^ ilii ^# 'J^Ji 

traveling during the campaign of , ."^ ._."__ ^. _ ^ / 

Tabuk. (Sahih) J^'j V/^'j j-*«Jlj ^4^' 55 £^- 

Comments: 

a. Combining two prayers at a time while traveling is as good a permission 
and provision as shortening the prayer during journeys in Islam. 

b. Combining the two prayers while traveling could take either of the two 
forms; (i) delaying the first of the two prayers until it is time for the next 
prayer, which is to say: performing the "Luhr prayer along with 'Asr and 
Maghrib with 'Ishd'. This is called Jam'u Ta'khir (combining through 
delaying), or (ii) forwarding the second prayer and performing it at the time 
prescribed for the first, i.e., performing the 'Asr prayer along with Zuhr and 
'Ishd' prayer with Maghrib. This is known as Jam'u Taqdim (combining 
through forwarding). (See Jami' At-Tirmidhi: H. 553). 

Chapter 75. Voluntary Prayer j&\ J f .^fi| ^ - (vc ^Ji) 
While Traveling ' - - 

1071. It was narrated from isa , . .,•,. j\- ,. >, 4 ,-rs , 

, . TT , , . , 1 : , . „ T ■ , . :,v-*U! j^ ,v P^ jjI Ljj^ - \ *v^ 

bm Hafs bin Asim bin Umar bm s?" • * u-.j-.j-. 

Khattab that his father told him: Jl o^~ if ls~^ °if~ '■ji^jl) ^*" 

"We were with Ibn 'Umar on a % " ' £ < „ ' _ ' * r ■ „ *, , 

journey, and he led us in prayer. ^ ijr^^ ■ y if j** if p-f ^ 

Then we finished with him and t |i J^£ t j& j* 'j& £\ ij, g : jij 

he finished turning around, and , /,■ - - / -" •,',,, ,• < a * 

saw some people praying. He ^ u :JLi "-^lj *« fr^t P 

said: 'What are these people ?g '^ ^ u . j^ ^J^ ^(jf ^ 

doing?' I said: 'Glorifying ' ^ 

Allah/ 11 He said: 'If I wanted to ^-^ ^ y : <J^ <.'Qj»^~t :cii 

glorify Allah (perform voluntary * . , ?. , A ... ., .c. „ ; . ,;£. 

prayer) I would have completed "' ^"- '^ ^ " ^ ^"^ 

my prayer. O son of my brother! I J> ij~*$'j ij* *& <*i* HI 5^ J_j--j 
accompanied the Messenger of 



a* 



Allah jp and he never prayed -i*- ■ ^~^^ r 1 






more than two Rak'ah when he 






[1] Meaning, they were offering voluntary prayer. 



The Chapters Qf Establishing ... 153 L&3 .k-Jtj eiljUaSI &»&{ ^l^ai 

was traveling, until Allah took his ,, ,p ; ., >, , 4 j „,,°„ r, 

soul. Then I accompanied Abu V r ^-^-^> ^ 'ij-^j er 1 * J j* 

Bakr and he never prayed more :<}yi 5ulj tSl ^f^? (J^ 'us^j J^ 

than two Rak'ah (when he was f, i ;-. ^ _ .4* ;^ „•* 

traveling), until Allah took his *P' ^' V->^ 4 T oS -^ 

soul. Then I accompanied 'Umar [Y ^ ^li^-Vl] 6&2L. 

and he never prayed more than 

two Rak'ah, until Allah took his 

soul. Then I accompanied 

'Uthman and he never prayed 

more than two Rak'ah, until Allah 

took his soul. Allah says: 'Indeed 

in the Messenger of Allah 

(Muhammad JH) you have a good 

example to follow."'^ 

. I y^C^AJ 2 all* 

Comments: 

a. It was the practice of the Prophet g| and of the Rightly Guided Caliphs & 
not to perform any Sunnah or voluntary prayers before or after the 
obligatory prayer. 

b. Performing other voluntary prayer is permitted. The Messenger of Allah g| 
used to offer voluntary prayers during the journeyson his mount. 

1072, Usamah bin Zaid said: "I |£U :p£- ^ pi m y\ t£U- - \*VY 

asked Tawus about performing , .c .-. ,■ „*',. ;„ f ,<* ■_ * , 

voluntary prayer while traveling, ^^ :JU & <* iaU ' 1 ^^ : £^ 

Al-Hasan bin Muslim bin Yannaq ^ ^Jlj t jliil J ^ill ^ L-Jli 

was sitting with him and he said: _ s - ^ ' ,„ " s ' 

'Tawus told me that he heard Ibn o^ :tJU * '°^ o™^ ^ 0^ (4^ 

'Abbas say: "The Messenger of -.s .%£ ^ -, r^ £f />£ 

Allah H§ enjoined prayer while a , , * . , > 

resident and prayer when one is tjilil i%Uj j~k^\ l"iw> |p «a! Jj-ij 

traveling. We used to pray when ,«i, ,,*„, ,,r»: --.,;. ,. ?„:» ,^-r 

we were residents both before and " ' - - - 

after (the obligatory prayer), and . lijj^j l^lls. jili\ Ji J^, 
we used to pray both before and 
after (the obligatory prayer) when 
we were traveling.' " (Hasan) 



m Al-Ahzab 33:21. 



The Chapters Of Establishing ... 154 L^3 Aii-Jly oljl-aSI £»Sj i-"^ 

jkj lijfi r^j^jJi JUj i*j r-Sj q* vrY/^:j»»-T as-jS"! E t >~ s " «t-J] :«j^ia 

Chapter 76. For How Long pl^Jl ^ii °Jt d>£ - (vn j^Jl) 

May A Traveler Shorten His 'T- *'iW i'i 'i'-»i< 

Prayer If He Stays In A (Uo ^° *% f 1 * 1 4 / UJI 
Town? 

1073. It was narrated that ^ : £j ^f - Jq ^f (^. _ \ tVr 

'Abdur-Rahman bin Humaid Az- *' 

Zuhri said: "I asked Sa'ib bin u^ u-^P 1 ^ <S* 'Jrf 1 ^!, i? f^ 

Yazid: 'What have you heard ti - ^ ^^ ^ ..^ ^, ^ 

about staying in Makkah?' He ' „ ' - . " ' ", 

said: 'I heard 'Ala' bin Hadrami c-A*^> :Jli ?aSU ,_^xi ^i cu*^. tili 

say: "The Prophet & said: 'Three , # , * ^ .^ ,^j ,. ^ 

(days) for the Muhajir after *** «/T Ul ^ - u ^ ^^^ ^ ^ 

departing (from Mina)/ "^ (Sfl/w'fe) . «ji£rfl j* >>-l^ij &S& 



■ l _ J j t jJl ijLiu Sil^j JjLiJL 4j ^yij-jJIJLs lio-b"- 

Comments: 

It has been deduced from it, that staying beyond three days at a place 
makes a traveling person like a resident. The Emigrants were not permitted 
to take their residence once again in Makkah, so that that they continue to 
merit the reward of Emigration. The Prophet jg| permitted them to stay 
there up to three days. It means a stay of three days does not give one the 
status of a resident. As such, if a traveler stays up to three days at a place, 
he may perform the shortened prayer. Some other scholars, however, base 
their opinion on the text of the next Hadith, and extend the period for 
shortened ^ to four days. 

1074. 'Ata' narrated: "Tabir bin y\ $&- -^4 'Ji "■&£ &&■ - ^'Vi 
'Abdullah, who was among the . .,> > ». ,:f-:f . .r- **?>;- ,- 



people with me, told me that the 



, 7*u J" VI U Lj 1 . 4*ip 4j 1 £ J i «_^7 I 



Prophet j§g arrived in Makkah in ^ t^il jIp ^ y^- j?±£- :VCu& ,j£>-\ 
the morning of the fourth day of ',., ? .^ I „ " : . v / A 
Dhul-Hijjah." (Sahih) C^ ^ & ^ f^» -^ u '^ a- u 



[1] The meaning of it is: being finished from the rites (of Hajj) 



The Chapters Of Establishing ... 155 1&& AuJI^ ^IjJuaM £»£j i_j1^i 

. }! ait* 4j «J J- jjl tio^- /ya ^ 1 ^ \ '. p- 

Comments: ' 

The Messenger of Allah g| arrived in Makkah in the morning of the fourth 
day of DhuhHijjah, and therefrom departed for Mina on the Day of 
Tarwiyah (8th of Dhul-Hijjah). The report contains the hint that shortened 
prayer (of two Rak'ah) can be performed up to four days. The conclusion is 
that, as far as the fixing of the number of days for shortened prayer is 
concerned, this Hadith is more explicit and decisive. And Allah knows best. 
However, both the positions are correct. 

1075. It was narrated that Ibn J± 4^\ 1* ^ iliJ C&- - V<V* 

'Abbas said: "The Messenger of ' ...... ,,], >•, p.* - . ,,*,, f 

Allah Ig stayed for nineteen days ' ' ~i & " ^ ■ ' ^1 -^ <£ 

in which he shortened his prayer .j| -j, &JZ& ^ iJ^Vl t-^U £&>- 



J>ij »L5! :JlS .yd- 



to two Rak'ah. So, whenever we 

stayed for nineteen days we 'j^* **^i M 9^ Oj~~j fisi :ou ^ 

would shorten our prayer to two Qjf ^ ^j- t ^- ) ^3 J^> £,- 

Rak'ah, but if we stayed more than „ _ ' < ; 1 ', , ' , , 

that we would pray four Rak'ah." !i |* ' 6~^j ur*^~> <^" ' ^0* S^ **-^ 

. I^v=i>uj "^_jk* <u 'j^-j (t^"^ ki-;J2" jjj> iY^iiKlAtVA*:*- 
Comments: 

It was on the occasion of the conquest of Makkah. But the Messenger of 
Allah Jg had not intended to stay at Makkah for nineteen days. He was in 
fact, what may be called, an uncertain traveler. An uncertain traveler is one 
who intends to leave the place any day, but somehow cannot Such a 
person is not technically considered a 'resident' even though he might stay 
for a considerably long period. He can continue to offer the shortened 
prayer of two Rak'ah like a traveler. 



1076. It was narrated from Ibn t( ^al^Ji ^ <Jd,J r y\ UjU- - \*V1 

'Abbas that the Messenger of , „" ,„,, ;s „ tU ,,< r , ,«,, 

Allah m stayed in Makkah for & ■**"" ^^ : &S* J *^' «J* ****- 

fifteen nights during the year of ^y^l j> co^i oi ^~ if '^ 
the Conquest, (during which time) 



^°* 



he shortened his prayer. (Sa/«/i) &■ & "^ & - ^ & - ^ & 

. , As -.if ij, *■ '1 >' ?f 1*' 
U& ax»j />lii JgK Jul Oj^j 01 ^l?* 1 



The Chapters Of Establishing ... 156 t&*3 £h*% ol^UaH AolSj tj(jj1 

10.77. Yahya bin Abu Ishaq : 1 S^4^ 1 <*^ i? >^ *&*■ ~ ^' vv 

narrated that Anas said: "We .'^ t j^, >~ . ^ >• '- £j^ 
went out with the Messenger of ' „* ' 

Allah ifi from Al-Madinah to ^ \f iJU*i| ^j ii l ^A ^^ 

Makkah, durine which time we „.- ,;. , „,,«. t , , ,, ,, .^.,- ',.; 
shortened our prayer to two ^ ' ' <~ 

Rak'ah, until we came back." I ^Ji t ( j2USj jSjS'j' (Ju«i ■ w J| 
asked: "How long did he stay in 
Makkah?" He said: "Ten (days)," 

tjvii ^^_ ^jj ^5"j j^iiJI jJ f-U?- U i— »L tj^-^d! ^I^i t i_^j^ a ^' 4^-j^l - ^ij^ 

Comments: 

In a situation of uncertainty, the rule limiting the duration of stay is not 
applicable. The person concerned can perform shortened prayer as long as 

he stays. 

Chapter 77. Concerning One iiy ^iLi $■[>■ U t_->lj - (vv -^^^Jl) 

Who Does Not Perform 



- "-LJjL?- i 



Prayer 



(m i^di)S!>U3JI 



1078. It was narrated that Jabir ■l&U. :xJ^> 'Ji Q&. t£U - ^<VA 

bin 'Abdullah said: "The „ c> j s „, j ■■-, ,j* , , , 

Messenger of Allah £ said: <J* '^ V* 1 ^ '°- *■**" : G? J 

'Between a person and Kufr :||i'4l Jj^j Jl» :<3^ 5S1I •£*■ J> y}>r 
(disbelief) is abandoning the , t > , .,. ', " 

prayer.'" (Sdft&) ■ "s^ 1 d >* ^ S£ ^ 65' 

iij_u- ^ S^VA:?- tjlj-j^l jj ^ :>_jL t5i— 3! o_jta jjI *>-j>*1 L?=-sw'j '■^ij>^ 

- *i jrijJ' oil jy= y-l Jj^jJj 
Comments: 

a. Prayer is one of the basic pillars of Islam, and has always been an enjoined 
duty in the Shari'ah of all the Prophets. 

b. Many scholars hold the view that a non-performer of prayer is a Kafir 
(disbeliever) while some others say that a person who leaves prayer because 
of his insolence is not a Kafir, but even they consider a person Kafir if he 
denies the very fact of the obligation of prayer. 



The Chapters Of Establishing ... 157 \&$ £u«% c*JjUaM X»lSl i-jIjjI 



1079. 'Abdullah bin Buraidah 
narrated that his father said: "The 



Messenger of Allah said: "The :jrf^ 0? j^JI I?, t^" ^^ '-t/S^^ 
covenant that distineuisb.es ,, t . **, .<« , _,, >. * .„ > ,-j« , 

, , , . ,V *"!' -*-*■ 1^=~ IJjU ,V r"r~^ Uj-Ip- 

between us and them is prayer; so ^ ' ' "' u ~ "" 

whoever leaves it, he has :*§§ 4i) J^ij J 15 :Jl* j^l If- <X&j_ 
committed Kufr.' " (Sahiti) ., . „ f ,, s , „.„ ' *>...?. 

T1Y \ : 7- lS_jLaH -iljj ^ fl^-U i_jL tO'ljuVl i^Jj^Jl ^j^-l \.7^^f> ailiwj] :»^» 

. ui ?«jw (>->■ : J I* j '^ «j^j j™^Jl />> J* CoJj- (V 
Comments: ' t - - 

What the Hadith means is this that, since a hypocrite outwardly makes his 

confession of faith, all the laws of Shari'ah operate on him. But if he 

abandons performing prayer, then he openly declares disbelief. And since 

he openly declares disbelief, he forfeits all the rights available to a believer. 

In other words, leaving prayer is identical to a declaration of disbelief. This 

being so, there is food for thought for the many Muslims-m-name-orily, and 

a need to search their souls to determine to which category they truly 

belong. 

1080. It was narrated from Anas j^l^l ^ u*^ 1 -^ ^-^" "" ^' A " 
bin Malik that the Prophet $ Z '\ ' ' ,. , . ^ .«-;-*„ 
said: "There is. nothing standing ^^ -f*^ ui- •*&» ^ -^—^1 
between a person and Shirk j^ ^ t ^, j; ^ '£ ^\'j'/i\ 
(polytheism) except leaving the ' ' t * ' o ' -*.„"',, 
prayer, so if he leaves it he has M <i^ ! Cf" 4^ (J. u^' 0* '^^ 
committed Shwfc" (D«'#) ^ n|, ^,> ^j : , ^ ^ .j^ 

Comments: 

Worshiping any thing or being other than Allah is polytheism. So, anyone 
who abandons prayer in fact gives up worshiping Allah and starts 
worshiping Satan. It is so because following the dictates of Satan in 
opposition to those of Allah is equal to worshiping Satan. 

Chapter 78. The Obligation o^'j J> '■ ^. ~ (VA ^^Jl) 

° fFrida y ' o w itdi) ai-Uii 

1081. It was narrated that Jabir : J^ £ &\ &>. ^ iLii i£U - \ -A\ 



The Chapters Of Establishing ... 158 t&3 jlL-JIj ^^I^UaJI -£»A3i «-i1,jj1 



bin 'Abdullah said: "The 
Messenger of Allah |§| delivered a 
sermon to us and said: 'O people! 
Repent to Allah before you die. 
Hasten to do good deeds before 
you become preoccupied (because 
of sickness and old age). Uphold 
the relationship that exists 
between you and your Lord by 
remembering Him a great deal 
and by giving a great deal of 
charity in secret and openly. (Then) 
you will be granted provision and 
Divine support, and your 
condition will improve. Know that 
Allah has enjoined Friday upon 
you in this place of mine, on this 
day, in this month, in this year, 
until the Day of Resurrection. 
Whoever abandons it, whether 
during my lifetime or after I am 
gone, whether he has a just or an 
unjust ruler, whether he takes it 
lightly or denies (that it is 
obligatory), may Allah cause him 
to lose all sense of tranquility and 
contentment, and may He not bless 
him in his affairs. Indeed, his 
prayer will not be valid, his Zakat 
will not be valid, his Hajj will not 
be valid, his fasting will not be 
valid, and his righteous deeds will 
not be accepted, until he repents. 
Whoever repents, Allah will accept 
his repentance. No woman should 
be appointed as Imam over a man, 
no Bedouin should be appointed as 
Imam over a Muhdjir, no immoral 
person should be appointed as 
Imam over a (true) believer, unless 
that is forced upon him and he 
fears his sword or whip.' " (Da'if) 



•hf^ If '^3 ji t)f If 'iji^ 1 -i^ 
!^&l \£\ U> :Jl& 3g <hi J_jij £L1 

t 4J fS/h Sji& ^j jl>j f&Z ^M 
i* -'.i "A i *T*i' i '■"'.' i ■> - '.'- 

^i l IJa jjlii ^ iLhSsJI *^*i* (J^J^ 



lift 



.I* ;* 



j? 



. IJU 



t5j*- L^ 



. li* 



<JSJi 






. 4^Lp 41)1 I— 't t*l)U 



(j** "t^ fc/*" 









The Chapters Of Establishing ... 159 l&J &uJ\$ c^l^JLalt iUtal viw' 






1082. It was narrated that 

'Abdur-Rahman bin Ka'b bin 

Malik said: "I used to guide my 

father after he lost his sight, and 

when I took him out for the 

Friday (prayer), when he heard 

the Adhan he would pray for 

forgiveness for Abu Umamah 

As'ad bin Zurarah, and supplicate 

for him. I heard that from him for 

a while, then I said to myself: 'By 

Allah! What is this weakness? 

Every time he hears the Adhan for 

Friday (prayer) I hear him praying 

for forgiveness for Abu Umamah 

and supplicate for him, and I do 

not ask him about why he does 

that.' Then I took him out for 

Friday (prayer), as I used to take 

him out, and when he heard the 

Adhan he prayed for forgiveness as 

he used to do. I said to him: 'O my 

father! I see you supplicating for 

As'ad bin Zurarah every time you 

hear the call for Friday; why is 

that?' He said: 'O my son, he was 

the first one who led us for the 

Friday prayer before the 

Messenger of Allah jgg came from 

Makkah, in Naqi' Al-Khadamat (a 

place near Al-Madinah), in the 

plain of Harrah Banu Bayadah/ I 

asked: 'How many of you were 

there at that time?' He said: 'Forty 

men.' " (Hasan) 






t i_ilj- 



C&> 



\'M 



{ji x***j> ^ t^icyi _lp- UjJb«- : -u.L.1 

■££■ °Js- tiilil ^1 $J[ ^j& <.*-JlcJ- /vl 

i;li ci£ :JU SX, J! ^ ^ ^'j\ 



°j'jj ^ 



cJS 



r 



h^- 






Ji 



Si 



"•> 0* 



n , - * 4 

jijj b jj 4)13 



cJUi .Ji£ jlf UL? 'j&A 5liVl i^ 

^ iLif JU itfSu* ii3fjf ;d l; :£ 

i"iL> lL ^J^o 'y> Jjl olf ^2 g;? :JU 

'^ ^ ^ &\ J^ij fiio Jj jiiiJi 



^1 ^f-J V-Uj-As- jp t ,>!>>■ jjJ ^j 



The Chapters Of Establishing >.. 160 t&fl &--% tijI^UaJt £alal t-i^ 

Comments: 

The fact of forty men being present at the time should not lead one into 
believing that a minimum number of forty is essential for the institution of 
the Friday prayer. In fact, even fewer than this makes the Friday prayer 
compulsory. It is rather the duty of Muslims, even numbering as few as 
three or four, living anywhere in the world with a non-Muslim majority, 
and whether or not they have a duly constructed mosque, that they 
organize their daily prayer as well as Friday prayers in congregation, in 
order to maintain their collectivity. 

1083. It was narrated that Abu -, ^ :j g& ;• ^ gfe _. v . Ar 
Hurairah said: "The Messenger of ' ',' " -' , t 
Allah m said: 'Allah led those & <-*««£JVl ^UK J) GJj£ :JL* 
who came before us astray from 
Friday/Saturday was for the Jews 
and Sunday was for the jiil jjij J'la :JU i£y» ^ ^£ tfjUi- 
Christians. And they will lag ,^, ; *, „, .,,,:, - «' «.-.s ""V 
behind us until the Day of ^ f *^ ? " ! > ! » : * 
Resurrection. We are the last of ^.j ^il jU-Vlj . elill iji. a«dj ilf 
the people of this world but we - , ^ „- _ • , - ,»,--'. ' 
will be the first to be judged <X»>W S^ •5 i ^ )1 pi J\ £? & f4* 
among all of creation/" {Safeifc) jj "_£j ^.^^i l OjJj^lj t.tdaJI Ji( ^ 

Comments: 

a. Friday is the best of all the seven days of the week. 

b. The community of the Prophet Muhammad «|t is superior in excellence to 
all: other peoples and communities. One of the aspects of its superiority is 
the fact that it will be the first to present its account to Allah, the Glorified 
and: Exalted,, on the Day of Reckoning. Thus, the just and righteous of this 
community will be admitted to the Gardens of Paradise before all others. 

Chapter 79. The Virtues Of 3i£»J! ' J-£i .Ji : ZjX> - (VA (t «JI) 

Frid ^ ' ' '' (VVA^l) 

1084. It was narrated that Abu £^ .££. J *. £ n gfc. _ v%Ai 
Lubabah bin 'Abdul-Mundhir " , * Ji - ^ 



The Chapters Of Establishing ... 161 VfeS &-Jij otjl*aH JW31 wl^jl 



said: "The Prophet m said: 
'Friday is the chief of days, the 
greatest day before Allah. It is 
greater before Allah than the Day 
of Adha and the Day of Fitr. It has 
five characteristics: Qn it Allah 
created Adam; on it Allah sent 
Adam down to this earth; on it 
Allah caused Adam to die; on it 
there is a time during which a 
person does not ask Allah for 
anything but He will give it to 
him, so long as he does not ask 
for anything that is forbidden; 
and on it the Hour will begin. 
There is no angel who is close to 
Allah, no heaven, no earth, no 
wind, no mountain and no sea 
that does not fear Friday."' 
(Da'if) 



'^H*" 1 if. JC*J ^"^ -JlN (^' Ui LT^-H 
1» 1*-* 

±f if 'Jrf^ if. ± a ^ B if. ^ 



Xs- 




Cf 



^1 



if 



■*£/. cy. 

:JU jiLJl Jilt 
fju t/wn fji if ^' ^ (H**^ 3*3 

. isf 4J Si (JU- . J^ ,^-*?- 4J . jiai)! 
JLitll Lg*i 4til Juj V 3pL* *Jj . mI <uil 

„--•* * ii .' ■ ' ;. °.f « ■»- 

/r : -Uj-I ap-jjM [t-fl^^tf 1 aili^tl] : «^>?bJ 

Comments: 

a. The creation of Adam 3S@i was a great favor of Allah, since we are all from 
him, and by virtue of being humans, we are superior to other creatures if 
we adorn ourselves with the wealth of true belief and virtuous deeds. 

b. The coming down of our grandfather Adam $S1 was also a great favor of 
. Allah upon us. 

c. Even death is a great boon for a true believer, since it is the doorway 
through which we pass over to the territory of Allah's bounties and favors, 
leaving behind our earthly period of trial. Entry into Paradise as. well as the 
joy of seeing Allah, is only possible after we are able to cross the threshold 
of death. Friday was a blessed: day for Adam $§i because it was on this, day 
that he met his death and entered the Gardens of Paradise. This is also a 
day of celebration for iis, because it was on this day (Friday) that Allah 
showered His mercy on our great grandfather. ; 

d. The Day of Resurrection is the day of Allah's mercy, but it is also the day of 
His punishment for the wrongdoers and sinners. Many fearful happenings 
are foretold to occur on that day. AH the creatures, therefore, fear the 
coming of Friday, because any Friday could be the Doomsday. 



1085. It was narrated that 






cs*.' if. 



y. yn 



■- >f <<*. - 



li?Jji- - WA« 



The Chapters Qf Establishing ... 262 l&£ Ju-Jlj ^[.^Wl -X*J5| v'^' 



Shaddad bin Aws said: "The 
Messenger of AMh g§ said: 'The 
best of your days is Friday. On it 
Adam was created, on it the 
Trumpet will be blown, on it all 
creatures will swoon. So send a 
great deal of peace and blessings 
upon me on that day, for your 
peace and blessings will be 
presented to me,' A man said: 'O 
Messenger of Allah, how will our 
peace and blessings be shown to 
you when you will have 
disintegrated?' He said: 'Allah has 
forbidden the earth to consume the 
bodies of the Prophets.' " (Da'if) 



)jj*Su . Hk^ai\ iJiJ . iiiJl *jj .ail 

* .**l ' °z- ii 'i j' i, . *.>' 'uc: „,t, 
^^ju iJ£S ^)| J_^j b . Jj-j JUs K^lp 



CJjb rt-J i__j t<^jL>*Jf ijtja>- \^t£ 4J£}\ ji\?r ,%J I y& (i " — ."'' rt~4J /yl jA 4*U*\ *lt J ij^iit^J! 

Comments: 

a. When the Hour comes, a particular angel Isrdfil 98SI shall sound the Trumpet 
(called Sur in the Qur'an). This will herald the beginning of the Hour. 

b. Sending peace and blessings on the Prophet ^ is a deed par excellence, and 
so is Friday. It is this affinity between the two that makes sending peace 
and blessings on the Prophet 3i all the more Opportune on Friday. 

c. One should not be deluded into thinking that the moment we recite our 
peace and blessings on the Prophet ^ he is informed of it instantly. In all 
likelihood it is communicated to him by the angels at an appropriate time, 
which means that the Messenger of Allah jjf| does not directly hear any 
body's peace and blessings, neither from near nor from afar. It is the angels 
that communicate it to him. The Hadith suggesting that he directly hears our 
peace and blessings for him is not based on a sound chain of narration. 

1086. It was narrated from Abu 
Hurairah that the Messenger of 
Allah j|| said: "From one Friday 
to the next is an expiation for 
whatever was committed in 
between, so long as one does not 
commit any major sin." (Sahih) 



■■&& 



W\ 






The Chapters Of Establishing ... 163 tfefe £-J% ol^UsJI iUlal 4_if$j! 

Camments: " 

a. Minor sins are washed off through virtuous deeds. 

b. Major sins are pardoned on sincere repentance. 

c. Some of the major sins are so grave that, because of them, even our 
virtuous deeds fail to blot our minor sins. 

Chapter 80, What Was JjJbl J p\^ U ^ - (A • p^-Jl) 

Narrated Concerning Bath On ' " ,^ f > u ^,^ 

Friday ( u % ^^'^ 3**^' f m 

1087. Aws bin Aws Ath-Thaqafi ,-* ., -„- s ,„ i*- j.* ,-;s , 

said: "I heard the Prophet gt say: ^^ : ^ <£' ^ ^ *' ^ ~ ^ AV 

"Whoever takes a bath on Friday, i£U :^.ljjSM ^ tiljl^Ji ^ <iil ii- 

and bathes completely, and goes _ . * " ^ ', a __ ;s , _ , 

early, arriving early, [1 ' and walks :<4- JlJ '* 1 .*' ls^ : ^ 6? ^^ 

and does not ride (to the mosque), Jj^ ; jtj *^ t ^ jf - *^f ^^ 

and sits close to the Imam and ', - /^ 

listens to him, and does not *«*»' \y. J-»* Cr** '-dj*t sH <^l 

engage in idle talk; for every step ^~ m- v~ -s^ ^ ',-£,. 

he takes he will have the reward ' f rf <"^ "^' J ^ ^^ J 

of one year, the reward of a year's -d D^ 4^ Pi liiiiU cp.U'ijI ,^» USj 



^^ ^ '£- LT** !>*■ J*i 



fasting and praying (at night). 
(Sahih) 






It has been translated in its most general form, and the commentaries differ over the 
meaning. After the narration, Tinnidhi said (no. 496): "Regarding this Hadith, Mahmud 
(one of the narrators) told that Waki' said: 'Whoever takes a bath' refers to him; 'and 
bathes completely' refers to his wife." It has been reported that ('Abdullah) bin Al- 
Mubarak said about this Hadith: "Whoever bathes completely' and 'Whoever 
performs Ghust means washes his head and performs Ghusl." And Urn Mubarak is 
one of the narrators in this chain of Ibn Majah, whereas Waki' narrated the chain 
with Tirmidhi. These two views reported by At-Tirmidhi are the most popular. In 
Tuhfatul-Ahoadhi, Mubarakpuri preferred the second view, that of Ibn Mubarak, 
while in his notes on Ibn Majah, Sindi quoted Suyuti's view, which elaborated on the 
first view, that of Waki'. Most of them say that 'Goes early, arriving early 1 means at 
the early time for the prayer, and is early for the sermon. 



The Chapters Qf Establishing ,., 164 l^a AinJtj ol^UaJI £*t|J t_..^! 

Comments: 

a. The two words Gkasala and Ightasala used in the Hadith are from the same 
root but have, a fine line of difference in meaning. Some of the scholars have 
taken the first (Ghasalq) to. mean 'he washed his head', and the second 
(Ightasala) to mean 'he performed complete bath'. Some other scholars hold 
the opinion that the first (Ghasala) means the person washing himself as man 
ordinarily does, "while the second means that he took a complete bath after 
having: sexual relations with his wife, so that on his way to and from the 
mosque for Friday prayer his attention is not diverted by the sight of women. 

b. Alongside the prayer, the sermon delivered by the Imam : on Friday is also 
an important part of the ritual and must be listened to attentively. Engaging 
oneself in idle, talks or in any other activity during the course of sermon is a 
negation of the very purpose of the sermon. 

1088. It was narrated that Ibn ._ ^ g ^ ^ - ^ g^ „ y vM 

'Umar said: "I heard the Prophet * 

H| say from the pulpit: Whoever if-- 'cJ^^-J. <^l &■ <■•$?* y~ j** ■-^ r 



comes to Friday, let him take a &&■ „ »,. > .. , . -,.,:■ ,*■> ., .,-. 

hath/" (fMnto &¥* ^ " JU ^ ^f 'f\ 



bath.'" (SaUih) 



10.8.9. It. was narrated from. Abu &jj*. :J^ ^f ^ fyc, t&U-. - \»M 

Sa'eed Al-Khudri that the / /-•'.', *. > >, > % 

Messenger of. Ahah g| said: "Bath, 5* 'f^* & *%** 5* "44* <^ : ^ 

on Fridays is obligatory for every * b \ £jJ&l J^i ^t 5* ' J^ ct <M- 

male who has reached the age of "„' T * "'' , , t ' V 

puberty." (SsMz) i^ ! fji. J- 1 *' 1 ^ it ^ J J^J 

J;? ^kllj; J^~*!| j^fek? i-~*j. ts^J- <Jl~~- fl -" : ">^J S 1 ^ '.tf'i *1 ttSjU^JJ *^j?-l "@J^* 

Comments: 

a, 'Obligatory' here may be, taken to mean desirable and better since other 
Hadithj, e.g., the one in the, next chapter contains concession, i,e, the 
permission not to have a bath. 

b. Attending Friday prayer is an enjoined duty for the male adults^, not. for 
women and children. 



Ihe Chapters Of Establishing ... 165 V&fe &*«% iiit$i*att *»ta* *-4#' 



Chapter 81. What Was 
Narrated Concerning The 
Concession For That 

1090. It was narrated that Abu 
Hurairah said: "The Messenger of 
Allah $§ said: 'Whoever performs 
ablution and performs ablution 
well,, then comes to Friday 
(prayer); and sits, near (the Mam),. 
and keeps quiet and listens, he 
will be forgiven for what was 
between, that and the previous 
Friday (of sins), and three days 
more. And whoever touches ihe 
pebbles then he has engaged in 
Laghw (idle talk, or behavior)," 
iSahih) 

Coimneiits: 

Forgiveness for the sins, of ten days: is promised for those who attend the 
Friday prayer, duly observing all it etiquette-. 



V — ■■■ , 



1091. It was narrated from Anas 
bin. Malik that the Prophet j|| 
said: ''Whoever performs ablution 
on Friday, it is well and good for 
him, and he has done what is 
obligatory for him. But whoever 
takes a bath, bath, is better." 






*° ''l I'M l'?-'f ' J 'l' A " ' ' !'£*■' 

*jj UP Lo-ytf} U UJ 1 . J J J L* /jJ lAjJj ^4?" 

eSJS'i -^»*ii \ff iii*?di ^J 






t-ji-jvy? i.b^l IX?! :t w 5jw3oJ! JA^j tojJ V*A* :^ t .>^^ Li.a- »■■?? <pu-*'ij : ?w >?** 

tL^jAjlj t {^^Ui^yJI 41~>-j. t^^^^r ^4?- J^J- 4 4^ (_5^i ^°^:?- tJ ^b. i_^l *— d- 1 ?"^ 4 . . . 

Goraments: 

A bath is not a pre-condition for the Friday prayer. It is. nevertheless a 
praiseworthy and desirable act. 



The Chapters Of Establishing ... 166 1&& &*» Jtj ol^i-all Xolit tjijs' 



Chapter 82. What Was 
Narrated About Setting Out 
Early For Friday 

1092. It was narrated from Abu 
Hurairah that the Messenger of 
Allah m said: "When Friday 
comes, angels stand at every door 
of the mosque and record the 
names of the people who come, in 
order of arrival. When the Imam 
comes out, they close their records 
and listen to the sermon. The first 
one who comes to the prayer is 
like one who sacrifices a camel; 
the one who comes after him is 
like one who sacrifices a cow; the 
one who comes after him is like 
one who sacrifices a ram," (and 
so on) until he made mention of a 
hen and an egg. Sahl added in his 
Hadith: "And whoever comes after 
that comes only to do his duty 
with regard to the prayer." 
(Sahth) 



Ji i\s? U ^l* - (AT -jsjwJI). 
4 ££_^ £jT jlli^i ujJ^ :VU . J4^ jjji 

(-jljjt ,V <_>£ JS" ,_yU $S liii^J! »JJ 
j^S J* r^tll Oj^i i£j%Jt J jc ^LaJI 

jj^tj f- ^*i L^Jii (ii)j Ja> #•1^' -V*i * ^d 1 ^" 

-«'*SJi Jl 



jUiou l!o-l=- ^ Ao * : »- 4 Sjt*=Jl c_jj jj^jal J-^ 



Comments: 

a. Those arriving before others enjoy higher ranks, therefore get greater 
rewards. 

b. Early arrivals are those that reach the mosque before the start of sermon. 
Those arriving after the start of sermon do get reward for listening to 
sermon and performing the Friday prayer, but do not get the extra reward 
reserved for early arrivals. 

c. The angels' action of stopping the recording of the names and listening to 
the sermon, contains the message that no outside activity is allowed during 
the currency of the sermony. 



1093. It was narrated from 
Samurah bin Jundab that the 
Messenger of Allah sg| described 
the likeness of Friday, saying that 



■£?J 






& 



i&U - \>vr 






The Chapters Of Establishing ... 167 L&J £z*J\$ cjl^Lott .iUtSl t-il^ 

those who come earliest are like t - , *t ,. , , , , 

the one who sacrifices a camel, ^ ^ J ^> 0l f-^ a! 5 >^ if 

then like one who sacrifices a ^ l . j g&\ p zZ£J\ j£ ^ 

cow, then like one who sacrifices '„__ I , „. ___ '„_. , 

a sheep, until he made mention of >J^~ ';^' s?^ ';3^' yr^ t£j3l 

a chicken. (Hasan) . if LC jj i ;*3 

1094. It was narrated that :^d^\ 0- }}_ ^ £&- - \>W 

'Alqamah said: "I went out with .- _,]. .- ,. a. *., lC ;i, 



'Abdullah to Friday (prayer), and 






he found three men who arrived ^i- <-'~*\'J>\ If- l,JSJS\ ^ <.jik2 

before him. He said: "The fourth - ," Z, „ '> .,- - - -%v 

of four, and the fourth of four is <4 ^ ^ £ °^ :JU Z ^* 

not far away. I heard the : J Lai .cj-i alj t £*% : ifji tjiiiil 

Messenger of Allah g| say: "On , _ '_ < s _ „.-.,', 

the Day of Resurrection people i/l "^ J*^' £t'j ^J -S*iM £ ] J 

will gather near Allah according ^ ^ .^ ^ ^ w< -^ 

to how early they came to Friday ,, / 

(prayer), the first, second, and J-& ,j* 5*^^' fjpj ;&! 3* j>~i>^ 

third/ " Then he said: 'The fourth .A,,* >tf, \-t>u t. • i>- 

of four, and the fourth of four is ^ Jj ^ •^ jU ^ J! Ji «*'•" 

not far away.'" (Da'if) ^ij Uj .££? L|j :Jli !j .t^Jllllj 

'V -^ drt jr^ j* Vt':^- it_Jl yi *^>lii ^1 ^1 4^.js^l [i_a ; n.^ «iU*.J] :«jj» 

.^jj^jjJI Jli' US' 

Narrated About Adornment - '/>>•, T 

On Fridays (M'T iisJl) ii*j>t)l »Jj 

1095. It was narrated from ^^ . , -j - fa.- $&- _ s ^ 

'Abdullah bin Salam that he ^ ^^~ , f t 

heard the Messenger of Allah jig & /J>* Jf^ :*- r *S CA ^ ■£* 

saying on the pulpit one Friday: . - , f . * , . , . „ 

lhere is nothing wrong with ; " -- - --T- i - r - --i 

anyone of you buying two ^ ur*>H if. i*^* If 'tji^] J> <j?--y> 
garments for Friday (prayer), 



The Chapters Of Establishing ... 168 i&A <&«% «£it jUatf -£*&X i^>\$A 

other than his daily work - , ,. , ,h - „ 4 . .„ , , ; *., 

clothes." (Hasan) J ^ &° *' (^ ?• - ^ & td ^ 

(Another chain) from Yusuf bin :jUi*Jl *'£ Js jL^\ Jlp iiijiS s|g 4)1 
'Abdullah bin Salam that his „'> ',,=' \ •<■ -X T- r 

father said: "The Prophet £ f^ ^ ^J* -1 ^ r - ^ U " 
delivered a sermon to us" and he . haz^* i_jjJ gj~> tSii>Jl 

mentioned that. 

Jill XS ^ i^iijj 5* "J^ crl urt^ u? 

5§U /yJI t£k>- :Jli jji ^ ip">Li /yi 

Comments: 

a. We should wear nice special garments for Friday prayers. 

b. The Friday sermon should also cover topics related to practical matters. 

c. Cleanliness, more than usual, must be done for Friday prayers. 






1096. It was narrated from C&U- :^JZ ^ ili^ &jl>- - V<^1 
'Aishah that the Prophet g| 

delivered a sermon to the people f 

one .Friday, and he saw them $1& *Ji\%\ iiste 5* "i<J 'if- tij'J- ^ 

wearing woolen clothes. The ~ ," * , » ' s 

Messenger of Allah || said: p-fe^ tS^'j -£^l pi [y^ v^ 

"There is nothing wrong with any u Ul . ^. ^ ^ j ^ . jU ?3, ^. c 

one of you, if he can afford it, ' ' 

buying two garments for Friday, &£y -i?£> o' '**~ l -^3 ii\ <-«£-}>-\ 

other than his daily work -. ,.j „ .,>>. 

clothes." (B«s« M ) . : <ffc £* *** '*"*! 

Comments: 

a. Wearing clean nice clothes specially made for Friday prayers shall be a 
proof that the person concerned attaches greater importance to this 
particular act of worship. 

b. There is no harm done if one is not able to have separate garments for the 
occasion, but he must take particular care of cleanliness for the occasion. 



The Chapters Of Establishing ... 169 L&& £U11j- oJ^UaJf JUtij i_j.1jj! 



1097, It was narrated from Abu ' t ili | -° 'iii GjjU- - W^V 
Dharr that the Prophet m said: J '^r ^' ^ ^ 

" Whoever takes a bath on a ,>> t_s4^ ^-^ ; *^ .Ju« ^ lyy- 
Friday and does it well, and , . - -d-- ■. - - if -ti 

purines himself and does it well, ^ v' V 

and puts on his best clothes, and t^oj & jjul J& If- <■*&} (j* tisjj&i) 

puts on whatever Allah decrees - ,» - - *,',*■- '* . „ 

for him of the perfume of his J^ 1 £*' : JLi ® ir 31 0* J* ^ .> 

family, then comes to the mosque ^J-S ^|^J '&1p ,>liti JiXiJl »Jji 
and does not engage in idle talk ^ _ , } , 

or separate (pushing between) ^ i!r*J '^3 £r-*-' C>5 u"^5 '*w» 

two people; he will be forgiven fcyj, ,:| «i t<u f ^ i* 5 ttl ^ 
for (his sins) between that day ' ' 

and the previous Friday." (Sahih) *~> w *J ^J* '0s**' Osi ^^i pJ c* r J 

j-j^ff U^Uj 1 jjjIj * 4j jlkall i j*j ^t* \VV/*:JUj-1 ^s-jJ^I Lt=*»W aiU»»J] !!jjj>J 

Comments: 

a. Performing ablution and bath and doing them well, is recognizing the 
importance of Friday. 

b. People should come duly perfumed for Friday prayer. If a person has no 
perfume for himself, he can use the perfume of his family. 

c. It is not allowed for anyone to come late, and yet try to create a space for 
himself in the front row by putting the seated assembly to inconvenience. 

1098. It was narrated that Ibn : Qh'ty #*" U J 1 ** ^^ - 1*^A 
'Abbas said: "The Messenger of % ,. ,, „ ° - .A >• ,,, ,-<*- 
Allah m said: 'This day is an 'Eid & <*. &** & 'Tf &• & ^ 
(festival) Which Allah has ordained ^ j££ -^ <&>»'j^ u* <-j^^\ 
for the Muslims. Whoever comes ', > ,, ';"''<, '. „ ' _ s, 
to Friday (prayer), let him take a ^ ^^ ^ : JU o"^ ^ & 'S? 1 ^ 1 
bath and if he has perfume then let %\ fc^ ^ '^ tli «,| D : ^g 
him put some on. And upon you (I . o „ T } „ f 

urge to use) is the tooth stick." ■ J-r^* &**J1 J>[ *Lf ^ . ^*LlilJ 






The Chapters Of Establishing ... 170 l^-a &*Jij oljJUsIl *»S3j t-jl^ 

Comments: 

Use of the tooth stick must be a part of our preparation for each prayer in 
general, and for Friday in particular, since brushing the teeth is a part of 
our own cleanliness and purification. 

Chapter 84. What Was ^J J: J 1 *" ^ 44 - < Ai r^** 3 ') 

Narrated Concerning The " o r r ii~dl) SlUJl 

Time Of Friday (prayer) ' * 

1099. It was narrated that Sahl ^^ '■ j^~^\ ^ -^^ ^-^ ~ V»W 
bin Sa'd said: "We did not take a . - | .;*-_ ■ -\- \ " . A\ fa 
Qailulah nor eat Ghada' until after ^^ ^ ^ J^ ^ ^ ^ " 
Friday (prayer)."^ ,_£jiS Nj J-a £S \i : JU ai^ ^ JJ^, 

J Ijj^jU E_jLjlJl OmiS \'i^fl T^ljtJ <Sll JjS 'jL; ti/MjJl t^jliJI *>-j=H ! «Jji*J 

Comments: 

a. Qailuhh (siesta; midday nap) is a midday rest. On Fridays, however, the 
Companions abstained from taking it at its usual time in order to be early 
for Friday prayer. 

b. Delaying the lunch until after the Friday prayer was also a part of their 
preparation for it. They probably thought that going to the mosque with 
stuffed bellies might make them sleepy during the sermon. 

1100. Iyas bin Salamah bin ^ £^ . jL l' ^ '&£ $&. - n . . 
Akwa' narrated that his father ' ? ^ 

said: "We used to perform Friday lio^l & l _^. &**- : ii^** Cji a*="\>" 

(prayer) with the Prophet^, then '^ . ^ ,. ,, ^ .^ 

we would return, and we would ^ Sr lt. lt - % - 

not see any shadow from the ^ ?Ji\ « J& & : Jli <J\ °^ 

walls in which we could seek 

shade." 



14* jLk^JJ g'j *>U '/"rj^ P ijU^Jl 






Comments* '^ s^--" 1 ^' "^ <i *i Js " j" A1 " ■ C 'a-*- 1 ' 1 ^JJ 3 Ck*" ^^^J 1 »jW> 

a. Much like the Zuhr, the Friday prayer is also performed soon after the sun 
has passed its zenith. 



[11 Qailulah is a rest in the middle of the day even if one does not sleep. Ghada' is the 
meal eaten in the beginning of the day. Explanation by Sindi. 



The Chapters Of Establishing ... 171 l$-5 &*J% cjI^UjJI £»taj ±>^ 

b. The sermon being brief, people used to return so early that the shadow 
from the walls was still quite scant. 

1101. 'Abdurrahman bin Sa'd •& £^ , ^ % fll* &£ - \y>\ 
bin 'Arnmar bin Sa'd, the Mu'adh- * B * 

dhin of the Prophet |g|, said: "My &y -xk^ & jUi- J, A^ JZ o^-y^ 

father told me, narrating from his o ^ «- f ;' j .:^_ .-ag 3 fj| 

father, from his grandfather, that ' '"' . ''.',». "I "' B , 

during the time of the Messenger ^j^-j 44* t^* j^*^' fji <-"5; olf <0I 

of Allah % he used to call the ' _ ^ /)L ^! ilf lil jg <M 

Adhan on Fridays when the "^ u - s? z -' - 

shadow was like a sandal strap." 
(Da'if) 

l _ 5 lt l_j*«J-l ^y^>-Ji\XS- tUJW iUrfJ |JL» : (5jW5_jJ1 Jlij [l_jl»fcyS Ulirfj] '»j>sl 

. <J\ JU-j i<JU- t-Sj/u ^ jUaJiJl ^1 J Us o_jjI U!_j tiijt^J 

1102. It was narrated that Anas \£jj. : ^ ^ i^-f do?- - ^ \ • Y 
said: "We used to perform the -s . , *..., ^* , ' ,„' >. , ,.,° 
Friday (prayer), then we would o^ [ 'u* '4^ ^^ ruU^li o? j^AJl 
return for a nap (Qai7«Zs/i)." [1] 'i^ * •? *l >*£ g| . j b - 
(Sahth) ^^ r(r 

^£'i^'o:^ l u .q,'JI cJlj BJ ixi^Jl cJj :>-jU tiji^jJl i^jjUxJI t^-j^l :«jy>sj 

Comments: 

Qailulah, as earlier explained, is a nap or rest in the middle of the day 
generally done before the Zuhr prayer. On Friday, preparations for prayer 
kept the Companion so much occupied that they delayed the nap until after 

the Friday prayer. 

Chapter 85. What Was ^ J( J ^ U ^ (Ao r^ l) 

Narrated Concerning The (^j 2^]) &£»J| *% 

Sermon On Friday - ' \ " 

1103. It was narrated from Ibn gjj. :^y£ ^ ijI^J &'•*>■ - W'f 
'Urnar that the Prophet s|§ used to t „,.,+,., -<.•< . s.„ ,., 
deliver two sermons, and he if. *"' ^ hf "-j*** ^ '-&J^ ■*■* 
would sit briefly between the two. g«^ ,^ ^ ^ ■£ - t -> 
(One of the narrators) Bishr „ , ,' '- ',, 
added: "While he was standing." ,y. j~< "^ : *»L- y) 'S^*" Cf. Lf^°i 
(Sahih) 



[1] See the note for no. 1099. 



The Chapters Of Establishing ... 172 Vg# £**% tial^UaJI &&} ^%>I 

^ji\ £j& 4 *3h jjt- tjll! Jl~* ^ <. ( \*oa«j\ 

Comments: 

a. Friday prayer has two sermons. 

b. The sermon must be delivered standing-, unless there is a valid excuse for 
hot doing so. 

c-. In order to separate the two semons from each other, there should be a 

small break ili between. 
d. The sermons should be used for purposes of admonition and instruction. 

1104. It was narrated from ja'far fijii- :j\li ^ fll* &I>- - \\*l 

bin 'Ami- bin Hiiraith that his ., nMi \-* ° ' '•'•-* " '■ \-°- > 

father said: "\ saw the Prophet jg ^ ^ ^ ¥>" & ' <~^ & ^ 

delivering the sermon on the ;jy *J\ '■£ <-^J~ {j>. jj**- iy\ J^- 
pulpity wearing a black turban/' 
(Sahih) 






t*oi> ^ ^Vo^:?- 'f'j^ - ! j^v ^° Jjj^-i jl^r *— '^ t>t>iJl Lf^L-^i 4^-j^I ! >«j j>o 

Comments: • JJ 

a. It is a part of Sunnah to deliver the sermon standing on the pulpit. 

b. Wearing black clothes is permissible. There is, however, a certain sect that 
puts on black clothes as a mark of grief and mourning. To avoid 
resemblance with them, it is advisable to avoid Wearing black/ especially 
during the month of Muharram. 

1105. It was narrated that Simak Alii j tjUJ ^ alii hiJL>- - \\ < o 



■JZ*^ ZjJ X<J>&> UJ^?- ' ij U . J-J jJ I \yi I 



bin Harb said: "I heard Jahir bin 
Samufah say: 'The Messenger of 

Allah if used to deliver the -jl; ^-j_ ^ *\\^ ^ t ^j, £]^ 
sermon standing, but he used to 



> f . 



sit down briefly, then stand up.' " ^ jAj b^S : JjZ t l'y^> ^ yS- oi*^. 



Jill 



•r^r 



Hie Chapters Of Establishing ... 173 t&3 -£u*Hj ot^UaJI *»Si tjijil 

1106. It was narrated that Jabif ^ .^> ^ ^ $& _ \ V s-; 

bin Samurah said: "The Prophet ' t " *' 

|§ used to deliver the sermon ^^ '■j**H oi J-*^* ^•^•j ■£_ '<g?J 

standing, then he wotdd sit down, z.s., ,<*- .c,,s »,,.-• »» > • «», '•<- 

then he would stand up and recite • 

some Verses and remember Allah. j-LS" :Jll oj^i ^ ^jLi>- 5* '-^^ <!/■ 

His sermon was moderate and his , y, ** t ,. * *l \ *\~ ' '\° - *m z % 

prayer was moderate (i.e., neither f -^ f ' o~^^- f ■ - ■ , - *z& or 

too long nor too short)." (Sahih) *£k£- dil^j .&! ^>iTj -ol|T 1^ 

t t . ^ * 

. 43 iJ I ^ . .p C~j.A>- /jfi (^ j oil I tj La^» i^j Jj^ /yc t i M I ?-) ( ;j*jS 

Comments: 

a. The proper way to deliver a sermon is to choose some text from the Qur'an,, 
then explain things in the light thereof. 

b. The sertnon should neither be too long nor too short, but of moderate length. 

c. The prayer must not be too short. Some of the A'ifrttna, either recite the 
shortest among the Surah of the Qur'an or resort to reciting just three or four 
Verses from a longer Surah . This is all against the Sunrtdh of the Prophet jfjj , 



xs- Sii : jUi- & fLJL* ISjl>- - \ \ «V 



1107. 'AbdUr-Rahman bin Sa'd 

bin 'Ammai bin Sa'd narrated rv , __ s t c ^ m _ jb )t _ 

that his father told him, from his o^ '-^ if. J-** & ¥^ If. o^'J { 

father, from his grandfather, that ^ ^ ^ ^ j< ^ t} J ^ { 

when the Messenger of Allah ^fg , '. ,'-.,**., 

delivered a speech, on the j* vi**" "-r'j^' tJ 4^ '4 ^ 



battlefield he would do so leaning 
on a bow, and when he delivered 



J* i^Jas- i 4**>J1 ^ i_Js>- ta'lj . ^yjs 



a sermon on Friday, he would do . Uj* 
so leaning on his staff. (Da'if) 

1108. 'Alqamah narrated that && ; "CJ. ,_J ^ J^ _^I tiS-ii- - U *A 

'Abdullah was asked whether the _ ,. , /' ,U . „ ; a c i t . 

Prophet 3p used to deliver the 'r^Q, 0* 'J^*^ 1 iJ* '^ urf 1 6i 



The Chapters Of Establishing ... 174 t&£ -£l»% caljJmaJI <£»£( t_j|jj] 



sermon standing or sitting. He 
said: "Have you not read the Verse: 






..and leave you (Muhammad) j\ ; J\| ?Uel| jf Uili iliiij |f| ^III 

Standing (while delivering the ^ ,,, ^-f-v v f ~' 

Friday sermon?" !1] (Dfl'ifl ? 4^ Jj&yf 1>' U 

Abu 'Abdullah (Ibn Majah) said: f * -.. i, * '■ . >. ..- 4 -,,; 

(ThisHiSMimis) G/iane (Unfamiliar); ' ; * " - " 

it was not narrated by anyone . o~U-j £Li ^T o?l "^1 
except Ibn Abu Shaibah. 

.(rsr^l ni.ljLall toUr:j- ..tiAiiiA/l :!~JU]I L^ljb 1>) ti^zJl J i^ 
Comments: 

a. In his Commentary on the Qur'an, Ibn Kathir $S quotes a Hadith from Abu 
Dawud's Ahadith of the category of Mursal (Hadith going back only up to 
the Followers instead of the Prophet jjjjg himself) to the effect that one day 
while the Prophet j|§ was delivering his sermon after the prayer, somebody 
announced that a trader called Dihyah bin Khalifah had arrived with his 
merchandise. On hearing this, the people got up, leaving behind just a few 
with the Prophet j§| (See Marasil of Abu Dawud, H. 62) It was on this 
occasion that the Verse quoted in the Hadith was revealed. It can, therefore, 
be inferred from the Hadith, that listening to the sermon whether of 'Eid or 
Friday is compulsory, and it is an act of sin to leave the mosque without 
listening to the sermon. And Allah knows best. 

b. We know from this, that upon ascending the pulpit, the chronology is like 
this: First, the Imam shall greet the assembly (with Saldm), then the Adhan 
shall be called, and then the Imam shall deliver the sermon. 

1109. It was narrated from Jabir [£U- : ^J^ ^ jjjj, la&- - \\ • S 

that whenever the Prophet |g 5 ,,.,',*, ^-* , - ,. , , , 

ascended the pulpit he would ^^ °a* ~^ oi l ^^ : ^> Ji Jj^ 

greet (the people with Salam). iJ j&j\ ^ j^S y. ^ty £ aJj ^1 
(Da'if) 



ut 



. *-L-j -ww! Jjt^a 
^yi jj*& <^i^- tjr* X^^i Y^A t X * 4 Y * I /Vl^i^Jl 4>^>-I [^JjJwJ oiL-uJj '.9zjj>6 



[1] M-jumu'ah 62:11. 



The Chapters Of Establishing ... 175 l^-i &«% OI^JUsJI &»lSl t-j'^ 



Chapter 86. What Was J, *^r ^ y ^ ~ (An r^^ 

Narrated Concerning ^ oUshh's lUJl »UiiVI 

Listening To The Sermon * ' ^V J ^^^ C* 5 ^ 1 
And Remaining Silent (Ho i&^JI) 

1110. It was narrated from Abu ^ . ££ ^f - ^ ^f £&- - UV 
Huxairah that the Prophet 3g said: _ "f , ' , , ; 
"If you say to your companions: j* "r 5 ? u;f' dri' 0^ 'j^ j* *^ 
'Be quiet' on a Friday while the f « * ti _l^j| . "■ jl^ -^ t « jtlll 
Imam is delivering the sermon, - > >t \ -\ '"'*', *- "' 
you have engaged in Laghw idle c-Ls lip :Jll |jj| ^Jl 01. s^iy> 
talk or behavior)." (Softft) ,^,, ^, _ ^ .^^ 

Comments: 

a. It is prohibited either to initiate conversation or reply to someone else's 
remarks during the sermon 

b. In cases where there is something of vital import, it is allowed to speak to 
the Imam, during the sermon as happened in the case of a person who 
requested the Messenger of Allah ||| to pray to Allah for rain on one 
Friday, and for halting the rain on the next Friday (Sakik Al-Bukhuri: 933). 
Similarly, as we shall, see in the next Chapter, the Messenger of Allah s|| 
spoke to Sulaik Ghatafani .#> during the course of his sermon However, 
things like annoying the assembly with questions after questions- in order to 
capture their attention, or getting them to answer aloud, or raise slogans 
inside the mosque, are highly improper acts if done by the Imam. 

1111. 'Ata' bin Yasar narrated : £jJi«Jl iil^. ^ jj^> bjJ^- - WW 
from Ubayy bin Ka'b: "The . ," t „ s t /, t , .- ,„ <t _ 
Messenger of Allah |g recited c* 's^-u 1 -^ 1 ^^ Cfi JsJ*" ^ Uj -^ 
Tabarak [Al-Mulk (67)] one Friday, *\Li l£ ^ J\ Jl Jil jS ^ S,^ 
while he Was standing and ' „ __ // "/, \ ' ? '[ r ' '"'_ 
reminding us of the Days of Allah ^' J -?Aj i>\ yiS J! Q\ ^ t jL^ q> 
(i.e., preaching to us). Abu Darda' ^ ^ ^yg -**j| -^ f~ ^g 
or Abu Dharr raised an eyebrow ^ „ , ' ' ' " , 

at me and said: 'When was this ji j^ jh jti>ul ^b . ji! ^UL. U^Jii 
Suraft revealed? For I have not 



heard it before now.' He (Ubayy) 



i j JLj ! «^a oJ y I jj^ : J \fii . ^yaju 



v ^ J ' % ' s $.' s ~ ■& i >■ 1 

gestured to him that he should o\ i^JI jLiU .oV! Ml IJjlLil J ^1 



The Chapters Of Establishing ... 176 (^ &^\$ ^l^JLatl a* 131 '*->W 

^^io tlliiLii :<Jli \jij./iy\ UJj . c-Sl^l 



remain silent. When they finished, 
he said: 'I asked you when this 



Surah was revealed and you did r^f j^ ?^^ij ill Sj^iLJi «ji cJjIl 

not answer me." Ubayy said: " „. _ / " .. „ , _ - - V 

'You have gained nothing from ■'^ U ^1 fi* 11 ^*-*" itf ^ <>2 

your prayer today except the idle _tf Jnj -^ |g ^,, jp- J, ^j- 

talk that you engaged in.' He , ' ,,,"'$,', s * ' , f 

went to the Prophet $§t and told 9^ Jj^j ^ -J?' J^ <S-&\ "j^'j 

him about that, and what Ubayy ^A \aJ** ■$& 

had said to him. The Messenger - 
of Allah 3l| said: 'Ubayy spoke 
the truth.'" (Hasan) 

ti-jJs- (>• ^ if/o : ji~JI Jisijj ^s -u^-I jjj -&I-L* tr^I [,>•">■ «U»»1] : ftij*" 

Comments: • <-- * - - • 

a. No response should be given to the person who tries to talk to one of you 
during the sermon. 

b. Gesturing to someone to keep quiet is not the same as speech. 

c. Talking during the sermon eats up the reward of Friday prayer. 

Chapter 87. Concerning One J^a "J^. *\?? ^ V^ ~ ^ AV f?*+^ 

Who Enters The Mosque /,*-,-. ,,\ » t • - 'rwi' ■ -; • -°u 

While The Imam Is * -\ * J ; 
Delivering The Sermon 

t Jabir £&jb^ 

iulaik 
Ghatafani entered the mosque &• V - & >?* & "^ & 
when the Prophet |g was <j,| ^ ^ y^. y^ j^\ ^ '\ y \^. 
deliverine; the sermon. He said: ' 



1112. It was narrated that Jabir &jS- :.j\Xi }J> ?\1a C&L>- - V\1Y 
bin 'Abdullah said: "Sulaik 



•f -■ 



'Have you prayed?' He said, 'No.' y^'j V 1 ^ 1 lJ [j ^ { ^ &■'*■•& 

He said: 'Then perform two '^ .j^' (f^j^f* : j^ tl ijjj m 

Rak'ah.'" (Sahth) " ^ ^ ,." , ' ;\ 

As for ' Amr (one of the narrator's • "u^J J-^* : J u 
of the Hadith), he did not mention 
Sulaik. 



, I^IJLj j^^j f*^ 3 Jj-*^ *-°'j 



AVo:~- ti__Js2?ij aUNIj 4->=J! i_jU 4^«a?J1 ijjiwj i Mil i ^Vl ; Vf ' : *■ <.^*£j ^J-^j 



The Chapters Of Establishing ... 177 \&& &«%- of^Uall Z*&\ i->\&\ 

Comments: 

a. We learn from the Hadith that even the person who enters the mosque 
during the sermon should perform two Rak'ah before he; sits down. 

b. These two Rak'ah serve the dual purpose of being Tahiyyahd-Masjid as well as 
Sunnah before Friday prayer. Performing more than two Rak'ah on this occasion 
is not allowed. One can, however, perform as many Rak'ah as one desires in a 
cycle of two each, before the start of the sermon. (SahthAl-Bukhari: 883). 

1113. It was narrated that Abu .jf-rf . ff„\\ »• "AcA &\jL _ \\\y 
Sa'eed said: "A man entered the ' Sr' 

mosque when the Prophet j||| was \f- ii>"^J> $ ^ i«±Z* <y. <jliLL 

delivering the sermon. He said: -..; „ ( . _ ; 

'Have you prayed?' He said: 'No/ :JU ^ & & ' ** * <T" 

He said: 'Then pray two Rak'ah,:" :jui 4H; || ij]\'j ^j ^ 

(Hasan) ,-,.*- - - "' -.-„..?£ 

' .igiS'j ^t :J13 .V :J13 «?c4Uf» 

1114. It was narrated that Jabir gj^ : ^V - **.,; £^ _ m( 
said: "Sulaik Al-Ghatafani came t * i 

while the Messenger of Allah sg| t^ 1 <S* 'u^^' tj* 'v 5 ^ ^ ^r 2 ^ 

was delivering the sermon. The '.y-> f •" :-.-■» f • - r, - 

Prophet H said to him: 'Did you ;__ __, ^ ^ „, * 

perform two Rak'ah before you ^JUkiJl tillLi £l>- i^U -^Li- ^ 

came?' He said: 'No.' He said: .^ . * t . -»f ',,:: > f ' - *ts *i J i >" 

Then perform two Rakah, but - J *« • - J ' ~?^ J 

make them brief .'" (Da'#) .^ : Jli t?*^ M J3 ^^j c.l^fn 

.«L*jji jj*"j £jt?*$'j A*&*' - tJts 
® £Vi:»- tV^A/Yij-bs^Jl ii>J ^ ,y*L*Jl ^1 <t=-=-~^» It-i^./t «U~»j] \fcjio 

t(JaiU>Jl JtiA A^«JjuJI /^a jjj*^^ Vj-"^) j^Jl^Ij ^jjaijljjlj tA*j-l Ajl^pj ^jLp /^j ^2jb~j 

Chapter 88. Concerning The ^gJl ^ »■ U- li <iU - (aa ~>«*J1) 

Prohibition Of Stepping Over * ' .,/>;. ^„, k, \-,- , , 
The People's Shoulders On ^ w: > ,, P* cr-^' <^" ^ 

Friday <KV «*cJl) 

1115. It was narrated from Jabir ^ ^_ .^.j J g^ _ ^ no 



The Chapters Of Establishing ... 178 1^3 £LJ1$ ^1ji*aM &»t3j t-jl^1 

bin 'Abdullah that a man entered , „ , , . „ , „■ , „ s 

the mosque one Friday when- the ' r^ <* ^ ■ i ^ '<fe Ux ^ J1 <>^ 

Messenger of Allah jg was SU-j !if 4)1 a^ & ^ ^ t(> ^Jl ^ 

delivering the sermon. He started _ ^ , '„>"'*,'',' -'-, 

stepping over the people's SI ^ l Jj^jj (ji**Jl f£ o^lJ! J^-j 

shoulders, and the Messenger of ^ j^ ^ Jjg ^ ^jj^ 

Allah |§| said: 'Sit down, for you _ ,__ 

have annoyed (people) and you . «c-^lj CjSI iA2i ( ^~U-I 9 :||| «! 
are late.' " (Sahih) 

pXiu l v r *jj|j L 1 ytle_j (JaiUJl J^c- ^]b)l iJj-JI) (J -JAj ^jU^JI 4 lx£>**s>~\ '. ?tij>£ 

Comments: 

a. We must reach the mosque early for Friday prayer so that we are able to 
find a suitable place near the Imam. 

b. If we arrive late, then we must sit wherever we find it fit in the rear rows. 

c. It is not proper to cause trouble to others in order to reach in front 

1116. It was narrated from Sahl ^^ ^ . ^J £ ffi^ _ n n 
bin Mu'adh bin Anas that his ' '"" I , 

father said: "The Messenger of if, S& if '■•0 if ^.J if '^ c* 1 

Allah |§ said: 'Whoever steps >, ', ,- ',,= .-;,;■ f . - rf . ■ ■,-> 

over the people s necks on Friday o ', - ' ' 

has built a bridge to Hell."' Sa*=*Jl »jj ^ul <jtfj tr*^" h* f -SI 

jjjjj % t^jj* : JlSj t^j i_jj^ ,^1 ^ Mf:?- t^JjjJl 4?-^! [i_ijt*i oiliail] :kj^J 

Chapter 89. Concerning -}&j| ^ *l>- U JL«U - (A<\ ^^-Jl) 

Speaking After The Imam } " ^ • *-*.,■.,. t ^ '=- 

Comes Down From The ( m **•="> JrH' a* f ^ V "-*> **"* 
Pulpit 

1117. It was narrated from Arias jH 1 ^-^- : J^ a^ -^^ k^ ~ ^ v 
bin Malik that the people used to _ .; • - -i- J ° * ' i-^*' .'»,'. 
speak to the Prophet |g about // , -' , s £ , s 
their needs when he came down ^i ^ $j^ ^JS\ o\ <iilLi Jl U J\ '^ 
from the pulpit on a Friday. .,,,;, , , ^ :, , -.< - '.'.,'.. . 

(Dfl'i/) - r-^ -r^ v ■* f - ' HP 



The Chapters Of Establishing ... 179 t&£ £i*J\$ ol^UaJI £»t2j u-tt^jl 



Chapter 90. What Was 
Narrated Concerning The 
Recitation In The Prayer On 
Friday 

1118.. It was narrated that 
'Ubaidullah bin Abu Rafi' said: 
"Marwan appointed Abu 
Hurairah in charge of Al- 
Madinah, and set out for Makkah. 
Abu Hurairah led us in prayer on 
Friday, and he recited Surat Al- 
Jumu'ah in the first Rak'ah, and in 
the second, *When the hypocrites 
come to you." 111 'Ubaidullah 
said: "I caught up with Abu 
Hurairah when he finished and 
^|,said to him: 'You recited two 
Surah that 'AH used to recite in 
Kufah.' Abu Hurairah said: 'I 
heard the Messenger of Allah jgf 
reciting them.' " (Sahih) 









0li\J- lil 



loj^- : 



^ 



■Jh 



'o~t >jtj* ^ ^5^ :«S)I 



. U^j 1 jJj 5^ 4111 Jj^j C^a^-^u. jjj! 

Comments: 

a. Reciting these two Surah is proven from Sunnah. However, as we shall see 
in the next Hadith, it is also allowed to recite other Surah. 

b. The Companions were keen to follow and copy the actions of the 
Messenger of Allah |f| to their minutest details. Hence it is, that the action 
of both 'Ali and Abu Hurairah \$jfe>, in this case was in perfect emulation of 
the practice of the Prophet jf|. 

1119. It was. narrated that H\f\ : 1 XM\ ^ il^i £jU- - \\\\ 

'Ubaidullah bin 'Abdullah said: 4 ,,,'., ,.* ,- -f>* > •, 

"Dahhak bin Qais wrote to 5" 1 •& i* '*^ <* 5 >^ U ^ ! : ^ 

Nu'man bin Bashir, saying: 'Tell ^ ^ iuiiii CJ& :JU" &\ £k ^\ 

us what the Messenger of Allah ' ", ', „ „, ' . ' „^' ' 



[1) Al-Munafiqun (63). 



The Chapters Of Establishing ... 180 14^ £l*% ^I^Uall £»l3l t^ljil 

M used to recite on Friday along ^ , „ _, }f ; ,„, *., _. , „ , , 

with Swrafc AI-Jumu'ah? He said: ^ £• <***^(-jf l* S ^1 ^ 

'He used to recite: "Has there s£\ Ji^ ijj ^jjj '^]$ :Jli ?£LiAJ.I 

come to you the narration of the , ^ ^~ > ,, 

overwhelming (i.e., the Day of -t£r^ 1 &&- 
Resurrection)?'"' 13 (Sahih) 

Comments: 

a. This Hadith tells us that, alongside Surah Al-Jumu'ah, the Messenger of Allah 
HI used to recite SwraJt Al-Ghashiyah in the Friday prayer, while in the 
previous Hadith we were told that, in addition to Surah Al-Jumu'ah, he jf| 
used to recite Surah Al-Munafiqun . The obvious inference, therefore, is that 
we have a choice in the selection of texts and chapters of the Qur'an 

b. The written word is as dependable as the heard version of a Hadith, 
provided that we are sure about the authenticity of the source. 

1120. It was narrated from Abu t£U. ijlli- ^ Jll» £&£■ - MY* 
'Inabah Al-Khawlani that the _ „ / , „ „ , >. > ° 
Prophet i§ used to recite "Glorify If '9^ <>, ^ u* '(4^ <* -y^ 1 
the Name of your Lord the Most -jf ^j'VjiJi £U J\ -ji- <.Uj*fy ^J 
High" and "Has there come to " _ , j>"" i ■> - ' . ^ V 
you the narration of the ^ £r-r -> j**^ 1 <J A ^ M 4r' 
overwhelming (Le., the Day of .^\£fi £,£ ^ £^ ^$fl fe 
Resurrection)?* J on Friday. 

(Sahih) 

Chapter 91. What Was ^J f li- U ^U - ■ (1 ^ ^>^i\) 

Narrated Concerning One ;„»*, ... j,,. _ -._„£ 

Who Catches OneAaJfaft Of ° r ' ^v 10 <**-> i**^' & ^ 
Friday Prayer 

1121. It was narrated from Abu ytjf -~t^\ ^ 1UJ tife - YVY\ 
Hurairah that the Prophet jp said: * '.'' ' i ' . 

"Whoever catches one Rak'ah of o* 'V- 3 ' ^' ^ ^ 'Y^ ^ ^ 
Friday, let him add another Rnk'ah ■ ^ * ( ^ j ':; ^ -iu 

to it." (Saftife) V s '" " ^ "~ 



[1] M-Chashiyah (88). 

121 AI-A'ia (87) and Al-Ghashiyah (88). 



The Chapters Of Establishing ... 181 X&& -&a£l£ gahjh^tl &*t5j til^il 



;-.„> 



:Jli f| ^SJl .si r£> ^1. ^ ttiiiJl 

• «^ 

Y > i /r : tJI %Jl g-j^-b ^"lAJ ^>- oil^tj t >olV : j- t \Y/T i^^AisjUJI mp jl»U lij^JJj 

■. 4J IS 

Coinrnents: 

a. In the case where a person fails to arrive at the mosque in time, and is able 
to catch only one Rak'ah with the Imam, he will be considered to have 
performed the Friday prayer in congregation. He should, therefore, perform 
just one more Kak'ah to complete his prayer. 

b. There is a hint in it, that if the person concerned has failed to catch everi 
one full Rak'ah., he will have missed the Friday prayer. He, therefore, shall 
perform four Rak'ah as for Zuhr instead of the two prescribed for the Friday 
prayer. 

1122. It was narrated that Abu j t 52i J\ ^ JS y\ t&U - m* 
Hufairah said: "The Messenger of ,„ > ■,"<«, ' \u' ^- >»>' 
Allah m said: 'Whoever catches <J* d ^ b "^ : ^ U '/"* Oi f 1 ^ 
orie Rak'ah of prayer, he has i^ t £^ J\ ^ <.£jfy\ ^ SiLSi- 
caught it.'" {Sahih) '' , /; ,/ ,'\ 

t£>A*:?- ti«£j ojJu^Jl ,y iij.ll ^* ^-^ '=_jLiJ1 C-ilj* i<_JjUJl A^-jaM : fcj£a 
■ ' ■ t " ' i i ► 

iij-ls- /j-° ^ * V : jr <. ojl,ai I liUj il jil -Aii ojJUai I ^ i*Sj iljil £ji tj I i Ji>-U~»j I i jtl«A j 

1123. It was narrated that Ibn j^ ^ %\££. <J, /^J, igfe - \ \ yf 
'Umar said: "The Messenger of , . & ,' ^e „ , • ^ 

Allah ^ said: 'Whoever catches CH *&. ^^ : 4 i t?^ JI J^ <ji J& $ 

one. Rak'ah of Friday prayer or ^ t ^, j.j ^ ^ ^ .^ 

other than it, then he has caught ',,',", ' " ""., 

the prayer/" (Sahih) ^ -^ y^- ^ Cf- <-^ h* 'cSj*^ 1 

y>t^ ^jl 4wi-i>j tojutlj-ii ^^X^:7- tj&iij i^JjJ V'V:?- ijliji LTtjit^J :^j?o 



The Chapters Of Establishing ... 182 l$-s Ai*JI,j tuijJUaJ! iUlfl! t_>l$jl 

Comments: 

One interpretation of the Hadifh is that anyone who catches one Rak'ah shall 
not be deprived of the reward of prayer in congregation. Another 
interpretation, is that if he has the time to do just one Rak'ah before the end 
of the prescribed time, his prayer shall not be considered as missed. For 
instance, a man has just completed one Rak'ah for the Fajr prayer when the 
sun rose, or else he had performed just one Rak'ah for 'Asr before the sun 
went down. In such cases, he should complete his prayer. Such delays are 
not, however, acceptable except for a valid reason or excuse. 

Chapter 92. What Was -f • ^ u ^ _ ( „ ,,> 

Narrated Concerning From * * ; t 

Where You Should Come To On iUJ!) &i*Jl J$ 
Friday (Prayer) 

1124. It was narrated that Ibn &$J. :^J ^ JliJ l&U- - mi 

'Umar said: "The people of Quba' „,, , „ a , < ,, , 

used to pray with the Messenger '>* <J* ** ! ** <J* 'l*^* <£' ^ ^ 

of Allah H on Fridays." (Hasan) fr Q Jif 5j : j;J ^ ^| ^ 4 ^fj ^ 

t »JX LS (_S_ji «iU ^ ^j^jJI -Ulljji t^jjvijjJl ajiawij [(j—^ - 4iU^"|J :«jj»J 

.ViV:^- 

Chapter 93. Those Who Do &j &Ls :>l>\j~(<\r f**J\) 

Not Attend Friday Prayer ,,*,»-• t,\ \> •• ° " ff \t 

Without An Excuse On <~II> >1p ^p j- 4«JI 

1125. It was narrated that Abu l&U : til ^T ^ ^ _^1 &Ai - \\X* 
Ja'd Ad-Damri who was a ' , - ,, * „ „ _ . ,„ > )., 
Companion said that the Prophet t0j> <* "V- J /^ ^ ^ ! ^ 
H said: "Whoever abandons ^ jlii l£U : IjJU .jJL £| iliij 
Friday (prayer) three times, j ^ . . , . ,.*^/ ';«, 
neglecting it, a seal will be placed t ^^ 2?JI ^^ <ji oJ ^ ye"*"- : Jj** 
over his heart." (HflSfl«) t ~^j, ft ^tf- t[ ^Jy| ^i]| ^f ^ 

i»*fc UiJj) il> : ^ :^ i^l J IS : Jli 



The Chapters Of Establishing ... 183 ^-& &~Jty oi^WI JWSJ tjl^i 

Comments: 

Tahawun in Arabic is from the same root as Hqyyin, which means 
something insignificant. Man, by nature, is prone to neglect and make light 
of performing the things he considers unimportant. Therefore, Tah&wunan is 
also sometimes translated as 'lazily'. 

1126. It was narrated that Jabir jf ^ . %£\ '.< Z^i tfjU. - mt 
bin 'Abdullah said: "The "* , - . T. , ,.,, s* , 
Messenger of Allah Jgg said: '^-1 ^ {y. -^ If 'j^*j ^-^ '-^ 
'Whoever abandons Friday . t . ;. >. vf r^ " ■ 
(prayer) three times, for no -' ' " *— 
necessary reason, Allah will place ^l ,jjI j* ' v*J i; ^' t^l ^^ 
a seal over his heart.' " (Hasan) ^ ^ {./..*,, f » „ 

to^Us ^jj! <jJ 4l>! Jut ^j* '^i-'l ij* "— % 

4m! J_jZ>3 JU :Jli 4)1 j^It. ^ j\i>- fji 
j.* ^ 1U7; t4**^JI iljj ^oD i^gg 

«~J! ^lyk LJ b>j tlloV:^- t (_5^S3l ^ ^yLJl ^j^l C(j~*- "li-"!] ^gijw 

1127. It was narrated that Abu 1L £ jU :J&_ & ^^ ^'jU. - \UV 
Hurairah said: The Messenger of . >-'.,,. ,-«,■ - ,r, *. * .>■ 
Allah £< said: "What if one of you ^ ^*** <*' b ^ : dL ^ & <#" 
were to take a flock of sheep and ^| J^ Jij ; j^ ;^-j£ f ^ t ^f 
look for grass for them one or two ^ , _ s **.>.,* „,»','* -^ 
miles away, but he cannot find V^ 1 -^ <■>' f*-^ c*~* j* ^ 1d : ^ 
any at that distance, so he goes -^ ^ jf . f^ k ^| ^ 
further away? Then (the time for) , '. __ * , - __ _ A t 
Friday comes but he does not ^ Si**Jt £,^1 jU .^ji^i t*ASJi &£ 
attend it, then (another) Friday ^ ^ I -, ^ ^ , , 
comes but he does not attend it, * , , 

and (another) Friday comes but jp- . La-^-ij "& 5iXiJl ^(jsJj . IaJL^ 
he does not attend it, until Allah " ?; r, „: .» 

places a seal on his heart/' (Dai'f) ' '•- ** £?** 

:JUj tti jLIj ^ ji»j^> tl^ji^ ^> T"\T /y :| V S'L?JI *>-j>-\ [i_ g;« ., ^ »Lu«|] :»j»tj 



The Chapters Of Establishing ... 184 \$$ <&«% i&ljLatt £*!&l ujIjjI 

1128. It was narrated from : *J#j\ *J£ & >J && - HYA 
Samurah bin Jundab that the -' -',■'"' 

Prophet 3|| said: "Whoever tSjts ^p ij-fl <y> l (j~* u^ r_j>> &**- 

abandons Friday deliberately, let s s.. , -■> .;....,.., _,;. 

him give a Dinar in charity, and if t « v } • </■ r *"" °^ o^^^ o^ 

he cannot, afford that, then (let tUJUS Sua^l iSjr' ji» :Jll g| 

him give) half a Dinar." (Dai'f) ra * .„.;»' ,-•■.«,,,;; 

• *j% 

^ytip Bibi & ij ^jlp- ^ ^ij ^p- 11\/^ liJLJI t^jLiijcJI ^ ^Lj-^aJI 4iI e-Uie pL^I li^_j. 

/ v : -i>s^j 1 ^s ^i i ..'I 1 4>-j>- 1 t ^j £ j***' /v^ °_jij (in ^i-^ /*£■ j^"t x^* 4jj i Wo;?: l ^jJg 

• lSjI^W <J^ ^ 5jw ^ ,«-^-~d (J i»l-iij * L**_k*-_j 1 * oT"! r- tijb _jjIj l MfVY : ?- i A^ 

Chapter 94, What Was s^l J Sl£ U i£ - (*i ,^-*J!) 

Narrated Concerning Prayer ' " *-' f *u V- 

Befqre Friday (Prayer) 0rr ** J1 ) i**^' Ji» 

1129. It was narrated that Ibn l5^ : ^ ^ &££ !&£. - U« 
'Abbas said: "The Prophet jgj e ^ fc , ^ , ,, .,,.*„ 
used to perform four R«Jfc'afc oi r^ !£ <<§* ^-^ : ^J ^ <_rf ^J. 
before Friday (prayer), and he did £^ - ^jf ^ i|^ ^ *..££ 
not separate any of them." "' s , , ' ' _' 

{Maudu 1 ) g§ *1]| ^ :<JU ^& ^1 ^£ t^l 

. 4jtwJI ^«JlX^j jJx JUj J! /jjl a>h *U4jj ci~ji,Xj -U~£ /y r^^J ^ir^ 1 -^ frW^J t4d/t*^ 

Comments: 

One can offer as many Rak'ah as he wishes before the sermon. (See notes on 
H. 1112). However, if he arrives at the mosque during the period of the 
sermon, he would only perform two Rak'ah. (See H. 1113) 

Chapter 95. What Was s^jl J *U- U iU - (to ^«j|) 
Narrated Concerning Prayer " ..'„,>>,.-„. 

after Friday __ ° ri ^^° ^^ ! ^ 

1130. It was narrated that when ti^Lll ut;1 :^j ^ ilii blJU- - VW* 
'Abdullah bin 'Umar had prayed ,& ^, . 4 *' ., , , . - . , . >. 
Friday, he went and prayed two ^ '■>** & ^ ^ o* 'd U & '^ ^ 



The Chapters Of Establishing ... 185 L&& &-JI3 oV-jUaJI <£>»&) ^&\ 

Rak'ah in his house. Then he said: * - ->■■■, s--*'u 1- rf 'if 

"The Messenger of Allah * used ^ '^^' '^' ^* H toSS 
to do that" (Sahih) .. 411 1 Jj43 tils'- :Jl* jw tfe ■> ^l*-^ 

Comments: 

The Messenger of Allah g| used to perform Sunnah and. voluntary prayer in 
his house, although it is also allowed performing the Sunnah prayers in the 
mosque. 

1131. It was narrated from Sahm, -J^f . ^ ^ ^ gfo _ nn 
from his father, that the Prophet " - ' , „ 
HI used to pray two Rak'ah after -j* "r 1 ^? Lrf' u* <-Jj** if- '^ 1 ^<-' 

1132. It was. narrated that Abu y} J ' V- y£' 0? _A? jh' ^-^ ~ ^^ 
Hurairah said: "The Messenger of *.,- ,<« - .<.,,; ;.-.-•■» >» ■!, .,«.. 
Allah jyj said: If you pray after ' _ ■ *' 
Friday , then pray four (Rak'ah).'" <.dLJ>. ^T ^ Jl^i ^ i{j^A\ (y_ 4i\ 

( SaWfe ) ','-•' V .V<—? f ■-' ' f ■ - 

Uj— J ULs . jju oy_^ ^1 ^y- tAjj! jp 

• «^ 

Corriments: 

We know from this, that, we can perform either two Rak'ah or four after 
the obligatory Friday prayer. Some of the scholars have reconciled this 
difference by suggesting that four Rak'ah are for one "who performs them 
at the mosque (either performing them as two and two, or all the four 
as one continuity), and two for one who offers them in his house. 
(Mif'at) 



if. ^ 




i£U 


- nrr 




1<* - - 


: c 


tJ^U^I 


tO!>^tP 


u? 1 ^ 


6* 

La— *^- 


tii^J 


<S? 1 ^ 



? f * - 



The Chapters Of Establishing ... 186 I4J auJIj oljJUaJt £»1S1 i_jj^i 

Chapter 96. What Was ^j| ; ^ ^ ^^ _ ^ ^^ 

Narrated Concerning Sitting *?^ - ' , • / ^ j*****' 

In Circles On Fridays Before *Ui>-Vl3 cS'^A-SaJi JIS 5i*j>Jl o^j 
The Prayer, And IkHba^ ,,„ ... „. *i '.- *i^„' 

When The Imam Is ° r ° ^° V^. f^ 

Delivering The Sermon 

1133. It was narrated from 'Amr 
bin Shu'aib, from his father, from 
his grandfather, that the 
Messenger of Allah g| forbade 
sitting in circles in the mosque on 
Fridays before the prayer. (Hasan) ^ i^ Cj* '%' 0* "yc*-- if. Jy>* If 

Comments: 

Arriving at the mosque before the scheduled time for Friday prayer is a 
meritorious act meriting reward from Allah, but in the available time one 
must remain engaged in the remembrance of Allah and His praise. Sitting 
in circles here and there, and engaging in idle talks, not only defeats the 
very purpose of corning to the mosque and violates the decorum of the 
place, but also becomes a source of annoyance to the worshippers. 

1134. It was narrated from 'Amr JLilJl ^ j&£i £&>■ - UT1 
bin Shu'aib, from his father, that „ i „ , . „ ' t „ <* , 

his grandfather said: "The 0* *"' ** 0* '^ b '^ : i^V 

Messenger of Allah m forbade ^ _^ ^ ^'^ ^ ^Ai ^ iJilj 

Ihtibd' on Fridays, meaning, when ; ^ , , , t ' ' % " , 

the Imam is delivering the ^j^j L& : <J^ s-^ <S* '5^ 1 0* 'V^* 1 

sermon." (Hasan) ^ C ^J, ^ ?l ^ N| ^ ^ ^ 

Comments: ■4 Ja *4 f^X l J 

The Messenger of Allah g| has disapproved of Ihtibd' (sitting with one's 
thighs gathered up against the stomach while wrapping one's arms or 
garment around them) during sermon. For one thing, it induces sleep and, 
secondly it defeats the very purpose of attending the sermon. 



[1] Ihtibd' and they say Habwah; to sit with one's thighs gathered up against the stomach, 
while wrapping one's arms or garment around them, or, sitting in the same manner 
when the private area becomes exposed. 



The Chapters Of Establishing ... 187 l&£ ZuJ Ij ^ IjW! **t3l t_i !^ji 

Chapter 97. What Was ^( J &Lf U JJC - (<lv ^^Jl) 

Narrated Concerning The ' - .*",*»„, , 

Adhan On Fridays < ^ a*^\} *«*JI f jj 

1135. It was narrated that Sa'ib : £&ij| j,^ ^ ,j£,£ t-£U - \\?o 

bin Yazid said: "The Messenger of ^ , ,^ ^ _ ^ ^ a 

Allah || had only one Mu'adh- '■■h^- cA ^ ^ ^-^ £ S -M" W "^ 

ihin. When he came out he ^^ ^ ^ i ^.'v jf| j.£ ^j £^ 

would give the Adhan and when ' "' , 

he came down (from the pulpit) ^ i_JtlH ^p 'ifyO^ 0* nil**^ ^>l 

he would give the Iqamah. Abu *»,> s l », ,, , ,,, ?,=. r . '..; ' - 

Bakr and Umar did likewise, but f ," _ , „, ' 

when 'Uthman (became caliph) y\j .ill! J^j'lijj <-ji! rS 5 *" 'M --^'j 

the numbers of people had _>., > ., , , t ~ - .u ,,,, .... 

increased, he added the third call -^ J '° ' -^^ -f* 1 - 

from atop a house in the ^j __,£ Jj, cJhJi j)x]l Si} i^&t 

marketplace that was called *,«/ _ - - ' s rti ,- J ^ 

Zawra'. When he came out (the "^ £> IJl ^ -^J-^ 1 * J^ cJjjIJl 

Mu'adh-dhin) would call the .ilit J'J b!j 
Adhan, and when he came down 
from the pulpit, he would call the 
Iqamah. (Sahih) 

'H'U'Uot'UVt^Y :t- t^jUJl -ur^-t lijJsJI J*s>i_> iSjSl= SiLj o-Up_j kl, JU^I ^l 

■wl ^j j^ej ^ ^Sj jig -ill Jj-.j J^ JU tlJill di^ :oji<j i£y*jN j* Lj^ 1 <^kA- 
Comments: . ^! x* U^ 

a. 'Uthman 4gg> introduced an additional AdMn (the first one) outside the 
mosque in the marketplace, with a view to attract more and more people. 
In our times, the Adhan called through the loudspeaker from inside the 
mosque can serve that purpose. As such, the Adhan from outside the 
mosque is no longer necessary. 

b. The first Adhan is the Sunnah of the Rightly-Guided Caliphs. The Messenger 
of Allah jj§j had commanded to follow his Sunnah as well as the Sunnah of 
the Rightly Guided Caliphs. (Sunan Ibn Majah, H. 42). Thus, both methods - 
(i) giving a single Adhan in emulation of the Sunnah of the Prophet jg|, and 
(ii) giving two Adhan in emulation of the way of the rightly guided Caliphs 



The Chapters Off Establishing ... 188 t&£ £uJi$ ifiil^JUal! ^otsli t_*ljjl 

- are correct. Hqwever> to call a a single Adhan in accordance with the 
Sunnah. of the Prophet: S is better. Moreover,, after the widespread, lise of 
the loudspeaker and watches there is. no longer any justification for the first 
Adhan, However, in situations where these facilities, are. not available, 
resorting to whatever is needed would be permissible. 

Chapter 98. What Was <J ^ \i ££ - <^ p^O 

Narrated Concerning Facing '/.Ut -A .£71 JtSsit 
The Imam When He Is . - j~j \ >, - . - ■ 

Delivering The Serinqn (\xv 5^)1.) 

1136, It was narrated from 'Adi \£jj. : <_s^ '■' jjU*i &j£. - \ w"\ 
bin, Thabit that his father said: \ , 4 . :_, , 
"When the Prophet % stood on If- '#j£*H '$> ©^ ~-<S&?r U r^ :1 - 
the pulpit, his Companions would J „ g , *^ -J wC & •■ • u f 
tern to face him." {Da'*/ "'f "- ^ - . ^ •' ^ / 

j^ <f_^^j tVM :?- t it £jU*J]. Xf 4»j^j^ -Lfcl_j*i ^Jl^JJj [t^Ljws oi;L^|] i'9u^»tajr 

. 4j vJjt ^ j^i [Jj '•tj+Pj '^rHj^^ (J*- W^ (J^sH Jj^V <_?^_frj C*jIj $" L^j^K?- Ljffc^' 

Chapter 99.. What Was. *P^I <J *& t* 4^ " (<lA i*w^' IJ 

Narrated ConcepangThe ( r ^ ^^ j ,.t ■. 1 

Hour That is Hoped For B1 ' • ^ ^^ W 

On Friday 

1137, It was narrated that Abu 
Hurairah said: "the Messenger of 
Allah |H said: 'On Friday there is 
a tir#e when no Muslim, man &\ J_jij Jll : J Is s^a ^f ^ t^j— ?. 
happens to stand in prayer at that *.,.*.,- - ,/• * '^ 
time, asking Allah for good J^ 4$& * '^ U 3**5# ^ #■ : S§ 
things, but He will give that to t y£ ^j %\. j^ t j^J- W t pvj 
him/' 1 And he gestured with his ' ' " : ,*,/'' , ',' < 
hand to. indicate how short that -;6 ^J ^Mlr V-I, 
time is, (Sahih'j: 



ut!f 


: c llSJ.I 


fie 'iv) 


^ 


- 


WW 




, if . - 


i^-o ^J 




iJUa^ 



[1J 



Meaning, it is hoped that the supplication will be answered. (Tuhfiltul^Ahwadhi.) 



The Chapters Of Establishing .,.. 189 Ig^h *i«% o*$Urf.l Xetal ^jA 

Comments: 

a. According to a Hadi&t, the hoar is between the time "when the. Imam sits 
down on the pulpit and the end of the prayer. (Sahik Muslim : 16) 

b. Some other sayings in this connection are to follow in the corning Ahadiih. 

1138. KatMr bin 'Abdullah bin gfe. : ^ ^f ^ Jfc J && _ ^ YrA 

'Ami bin 'Awf Al-Muzani _ ^ /_' „ '^ s „, ^ fa f ,. 

narrated from his. father, that his ui ^ ■£* <Si: j£ &•**■ : ^^ Ori. ^ 

grandfather said: "I heard the o ^ ^ tj J ^ t ^ ^ < - 

Messenger of Allah It say: 'On ' ' ^ 7\ _ ' ",. C, 

Friday there is. a time of the day fji ^ '- J_?*> IH' ^' J_>Aj.- >^***-i :.ul*- 

during which no person asks ' ^ ^ - y ^ ^ .^ 

Allah for something but He will ' ''„'*' - * * , ' 

give him what he asks for,"' It ?j£Li <J? iJlJ c%i ^T VI fci iXll 

was said: 'When is that time?' He , .■ < >- „ * ., -* . , <■*. 

said: 'When the. Iqamah- for prayer ^'^ l «4 S ^ UJI f 121 <J^» :JW 

{is called), until the prayer ends.' " . t\£, 
(Hasan) 



11 3ft. It was narrated, that '^\y\ U o^ 1 ■*■* ^j£. ~ VYr *^ 
'Abdullah bin Salam said: "1 said, 
when the Aiessenger of Allah 



^ji- nl^Jis. ^jV (^jI fijA :.^ 5 iilijJ.t 



was sitting:. 'We'find in the Book f y. , ^1 f t,£ 5uS ^ §&m 

of: Allah that on Friday there is an "^ 0J „',. , "' _ 

hour when. no. believing- slave '°^ : ^ B f"^ Cf- M £*■ hf ti *^ 

performs prayer and asks Allah ^ j ^J ^ . *jg. ^ ^,. 3^ 

for anything at that time, but '■ '' ~. ', ,, s ' . 

Allah will fulfill his heed."" ^ 1*%$. ^ **>^ $Qb p? J> -P 

'Abdullah .said: "The Messenger of K -.;- 4, f..' t ,- . -4., Af.,/' ?',* * ... 

Allah if pointed- to me, saying: ^ & - .. - - ^ - '-"■^ 

'Or some part of an hour.' I said:: . <£>-l>- 

'You are right, or some part of an , ,. , ^ , ^ 

hourx I said:: 'What time is that?' : M ^ Jj^S ^1 J^ : ^ V ^ ^^ 

He said:. 'It. is the last hours of the f . ~ »f ; =t - . i \i~- -*,,. >-.*■* =f 

day.' I said: 'It is not the time of ' ' ' ■ . 

the prayer?' He said: 'Yes, (it is so), j$ UP '-^ ■ ^-Cg"^*" & '-^-^ ■'f^ 1 

when a believing slave performs ;, .„ - ,.\ .,*■. > tt ,,s, .,., 

, ., ■.. .,/■ ,, . icLl. c™J ip\ :c~b .Sjtiyl ousLj 

prayer ana then sits with nothing __ " ' ' 

but the prayer keeping him>, he is J^. \l[ ^Jii): Jt^iJl jj. . ^»: : J. I* jSu» 

still in a state of prayer.' " (Hasan) 



The Chapters Of Establishing ... 190. ^ *i-Jfj kiil^aM Aat5!%j1^,1 

l^jy^jj] JLij hj iJUs^aJl iio_b- ^yi iOl/o:„Uj-l i^-j^l L(V»>- iitwwjj] '. ?uaj 

Comments: 

a. We learn from the Hadith, that the last hours of the day is also the time 
when Allah answers the prayers of His servants. 

b. The word 'hour' means indeterminate period of time. The words 'or some 
part of the hour 7 indicate that the duration would he very short. 

c. Sitting in mosque with no worldly concerns after the prayer is a meritorious 
act, provided that idle talks are avoided, and the time is spent in deeds like 
the remembrance of Allah and the recitation of the Qur'an. 

Chapter 100. What Was j£ J> &U- U Zj\> - O > • -*>«JI) 

Narrated Concerning Twelve * * „*/ \ ;■,*,, -v .. 

Rak'ah From The Sunnah (m ^ ^ Jl & ^J V** 

1140. It was narrated that &J. :£li J ^ jz $ g&. - \M< 

'Aishah said: "The Messenger of .'■*>."&* - ■,.-,, >..*., 

Allah % said: 'Whoever persists & ^ & '£3V ! ^^^ Cf. ti^I 

in performing twelve Rak'ah from j^-, j |J : Jjb ^jU 'J> , t fe tf> t Xj 
the Sunnah, a house will be built , o _ c , ' 

for him in Paradise: four before hi *^J % j& 4ri j* sS> i>" B : H J" 1 

the Zufcr, two Jtofc'afc after ZiAr, ( X,, ;£ -f _ £j, t ^ jj * ^ 

two Rak'ah after Maghrib, two ' ; y * 4 ** ^' ' 

Rak'ah after the 7sM' and two t<_<j**Jl o*j <^~ *£jj 'j^kll -i*j ,j~*^jj 
Rak'ah before Farj.'" (Hasan) .<■.%.'..-.. ,^>,> ,' ;,',/,.,i,- 

^jio iiJj pjj ^ [ _ S U^ j^i frU-U ^_jLj tfl^JUdll t^J^jJl <u>-j^-l H-^^- o^Um>|J ipuAi 

Comments: 

a. The most important of all the prayers are the obligatory prayers. Alongside 
the obligatory prayers, the prayers emphatically enjoined by the Prophet jg| 
known as Sunan Mu'akkadah (compulsory) have their own importance. They 
must not, therefore, be neglected, 

b. It is also allowed to offer two Rak'ah (instead of four) before prayer for the 
Zuhr (Sdtih Al-Bukhari: H. 1172 & Sahih Muslim: 104). 

c. As we shall see under Hndith. 1160, it is also in order to perform four Rak'ah 
(Sunnah) after the obligatory prayer for the Zuhr. 



The Chapters Of Establishing ... 191 1&3 aWIj ol^UaJt &»43l wl^l 



1141. It was narrated from Umm g& : £$ J >^ J; $ &£ - \u\ 
Habibah bint Abi Sufyan that the j " ; f 

Prophet ^ said: "Whoever ^) {y. Js^^-H ^1 rO-jjLi ^ jjjj 
performs twelve Rak'ah (of . ;,-«- . - .,-- ° '">'u ' ,n' 

Sunnah) during the day and night, - „ ' ?-' / ' , . " 

a house will be built for him in iitk^ ^1 ol> ~<LJ~ #1 ^p toliii> ^T 

Paradise." (Hasan) -^ ,"' . '* ' v« * *u "- 

Comments: ^ ' ^-" 

a. Twelve Rak'ah referred to here means the same emphatically enjoined Rak'ah 
discussed in the previous Hadith. 

b. The house being built in Paradise is the reward for those prayers. Even if a 
believing slave gets admittance to Paradise by virtue of other deeds, he 
shall still get a house as a reward for persistence in this act of worship, 

1142. It was narrated that Abu £^ . ^ J ^ j~ £ ^ _ „ (y 



Hurairah said; "The Messenger of 

Allah jp said: 'Whoever performs \f> <.^\^UH\ ^ jUILi ^ aiii 

twelve Rak'ah (of Sunnah) each - - - - ,„.,, '< . , f . „ „, 

day, a house will be built for him J U : J U °^ ^' ^ '^ ^ '^ 

in Paradise: two Rak'ah before °^j if-jj ^ t J_2s ^9 :||S| *til JjJ-5 

Ffl/r, two Rak'ah before the Zw/ir, " ,,. / ^"« - ^ *; j :->- -, ■ ^ 

two i?afc'flh after Zuhr, two Rak'ah, &*** '^^^^vs! '**-> V^ 

I think he said, before 'Asr> two £&'£ tj «Lj| J3 j£tfjj tjiiSl. Jj 

Rak'ah after Maghrib, and I think - " „ _ ; , „ ^ - ' ' __ ' j ^ 

he said two Rak'ah after the '^ a * i1 J£ J 15 ^ u~^jj 'j*>*)1 ^ 

W.' " (Da'# j£ ^iyj Jti &f v >Jl J» jl^j 

Chapter 101. What Was J Sti- U^-{^'^ ,^-JD 

Narrated Concerning two * ' .*-;; ' )= ; -->t u 

Rak'ah Before Fajr ( U • ii^Ji) ^Jl Jj ^jJl 

1143. It was narrated from Ibn tlii. :jlli. ^ ilia &'&■ - WtT 
'Umar that when the dawn , ' , ., . , ;,. y , ,. * • 



The Chapters Of Establishing ... 192 tgd- £uJi s caljJUill £*&\ i^IjjI 

iUaminated, the Prophet s§ >- ,% r -■ ? ^ * ?f ,-, .. 

would pray two Rajfufc. (SohJft) ** ^ b l 0lS ^ ^ ol /"* <*' 

Comments: 

With regard to this Hadith, Shaikh Albani 0t puts the record straight and 
says that in fact 'Abdullah bin 'Umar narrates it from the Mother of the 
Believers, Hafsah %> who reports it from the Messenger of Allah g|. 
However, this fact does not affect the authenticity of the Hadith as such. 

1144. It was narrated that Ibn >.<;- .rf-;f J-.- >. >*.\ .-■;*-- ti ,, 

2, Lqj- l> Lj I . a Ju£* y Xe^>- 1 wA?" — list 

'Umar said: "The Messenger of ' ' ^ 

Allah H§ used to pray two Rak'ah 'yJ- J>\ ^- i-ju^ J> ^ If- i Jjj ly\ 

before the morning (prayer), as if - ; '„,-/« n f ,', ^ ,>, ,, t.s -,,< 

the Adhan were in his ears, (i.e., he ^ ^^ sT^- «J - d ^ J JlS ■ Jb 

would pray them briefly). (SafeTi) .^iL jlaVl jfc i!|jii]| 

Comments: 

a. Performing the two Rak'ah briefly should not be interpreted as not 
performing the bowing and prostration etc., with ease. It only means 
reducing the number of phrases and words extolling the glory of Allah, and 
the length of the recited Verses of the Qur'an 

b. The Messenger of Allah |§f was wont to recite the Qur'anic chapters M- 
Kdfirun and Al-IkJMs, which are among the shortest Surah, in his prayer of 
Sunnah before Fajr (Sahih. Muslim: 98 and Sunan Ibn Majah: 1148-1150). 
Occasionally, he even made a bit longer recitation from these. (Sahih 
Muslim: ibid). 

1145. It was narrated from eiii $$ :^j ^ iUJ Gflt - \\i* 
Hafsah bint 'Umar that when the •> 

call for the Subh . prayer was if 'S** if) y* '<4^ a* '^ of 1 

given, the Messenger of Allah M ft jli ^ '^1 'j^J % '^ ^L l^ 

would pray two short Rak'ah *,,"'„ „ , ' , 

before going to the. prayer. (Sahih) 'o—^*- cj-^j j&'j 'j^J'l i%i4 ^iy 

VYT : 7- f-f^\ . . . U^lp- ti^^Jlj ^^^all c^i ^tSj ' — 'L^t^-i i-^U t^j^L^Jl ojL^» t-JU**j 



The Chapters Q£ Establishing ... 193 l&j &LJ.I3 Ol^Uall &£i t_j;t^l 

1146. It was narrated that ,?:«; - . =r~i f ■ *•■ >- >f ,:K- <.-. 
'Aishah said: "When he " t£- oi f~- * 
performed ablution the Prophet j* n5lAi| ^1 °^ k^'^H\ J>\ 
H would pray two (short) Rak'ah Sj& . *,. : 4, ^ : :c ,, '. , , .£,, 
and then go out for the prayer. ^ ■« - u~ .-r- 

1147. It was, narrated that 'Ali £ 'J. A* U A^- 51 &*■ ~ mv 
said: "The Prophet m used to ^ t ^ J .. ^ ^ :j> 
perform two Rakish at the time of ' -' 

the Iqdmah." (Da'if) M ^ ^ :^ i^ j* '^j^i 

Chapter 102. What Was fa Q ^ (;ii;_ ( ,. T ^,) 

Narrated Concerning What Is ' '„/ ,* ,, J 

To Be Recited In The Two O ^ «*dl) j*«*JJ Jj ,^atfj)) <J 
Rak'ah Before Fa/V 

1148.. It was narrated from Abu l-*ijjl ^J l >*ij! 1 -^ l**^*" ~~ ^ ^ *^ 

Hurairah that in the two Rak'ah i , ' „ , t , > >. , ''-*',, 

before the Fajr, the Prophet J§ "T* 15 <* ^ <* ^>^ J c.^^l 

used to recite: "Say: 'Q you ^ i^ ^ tfejUi ^ Slj> l&U :Sflf 

disbelievers!" 113 and: "Say: Allah i ( ,'.>%.', ' % - .- 

is One." [li (SaMk) ^ V°> ^.' If 'fJ 1 ^ y* 1 <S* "^^ 

3^ j$\ $ ^j\ j V) m & 

-44—9-1 -oil jA Jayj \isjj)^=i\ H& 
U^ls C-^Jlj ^>^jJ' £— ^J^Sj < — iU>cX^J w- »Lj t^jiLwqJ! o^jL/s t--L*xi ^>-^l :.«jaj 

.a; i^jljUl olj^r" ^-^=- ,y VT1:?- t«Ji . . . U-gjLiiJj 
Comments: 

Reciting some other part of the Qur'an is also in order, (see notes on H. 
1144). 



[1] Al-Kafirun (109). 
[2] M-imas (112). 



The Chapters Of Establishing ... 194 ^ &~J\$ o.ljjUdM &*&\ j-iIjjJ 

1149. It was narrated that Ibn > s , , , , , , > , . t <* , , 

'Umar said: "I watched the ^ J '^ - <* ^ ^ ~ "" 

Prophet ^ for a month, and in j>\ gjj. : VLS ij&a-J^i sSUi ^1 

the two Rak'ah before Fajr he used c y „_ ^ ■_ ' ,\, ^ - - - - f 

to recite "Say: O you ^ ' j^i ^ o* 'oUi- Ul^- :.u^i 

disbelievers!" 03 and: "Say: Allah ^ ^j, ^^ : jij ^i ^| ^ t ^u^ 



isQne." [2] {Hasan) 



J^\ jls ( j2iS'^II (ji lyj olio . I^J. 



jl? Uj jStiJI ls"*^J <-JJ»" (j* s-U-l* uIj to_jl*a)l t^j^jjl i>-j^-l L(j— sr-J ! pf^jptj 
Xjr JaIj-* kljJjJJj i j~>=- :JUj '*; tijj^' jLi-j lio-b- jy £ W : ?- tL^j iji ^H ^^1 

Comments: 

Reciting a little louder for all or part of a chapter of the Qur'an, i.e., within 
the hearing of the man standing next to you, even in a prayer known as the 
'prayer of inaudible recitation' is perfectly in order. 

1150. It was narrated that ^ :£~> ^ oi M $ &**- ~ ^°* 

'Aishah said: "The Messenger of ., . - t =,>?, ,<*- .' >,- >° ' -, 

Allah Jg used to, perform two ;* ' ^ 

Rak'ah before Fajr, and he used to J^ij oil :cJli 1ZS\£- ^i i j-SJi ^ 4il. 

say: The best two Swrafr to recite - ? , - , ; .„., »', ' . 

in the two Rak'ah of F fl ;r are: "Say: jl ^ ^ l ^ 9^ J «>*- * *»' 

Allah is one" [3] and "Say: O you j u^ \% , t Ui . alJjJLM li» :Jji; 



disbelievers. " [4] (Da'iy) 






1<1>L>- jjjl toturfj llJ Jj_}j ,^P YV^/T :JU»-1 't^-jS-i L'. rtj« ' / t OJL— "Jl '.tfjjftJ 

oljjj t^jjj^JI ^ tijj>l i-^jj & i3l»*-4 vi-jJs" ,>• Hli:p- 'i*;.^ ^b il>«:^ 
ji«j o. iijjVl (iW^-lj OjjU jj Jbjj P-U-.J tlibtl ^jjj^Ji * iv/V:«iiII ^ li»UJl 



[1J A!-K3^ran (109). 
m Al-MUs (112). 
131 Al-Kafirun (109). 
m Al-ftWas (112). 



The Chapters Of Establishing ... 195 t^s *«% 0I5WI £»6l ^$A 

Chapter 103. What Has Been fa i (,[£.& ^^ - (y,? ^-^A\) 

Narrated Concerning: Once - ^o" * ' - , ' ' ,- > ^^ ^ 

The Iqamah Has Been Called, Zj&H If! V%i> *& S^UaJl c-Ul 

There Should Be No Prayer ' . 
Except The Obligatory One 

1151. It was narrated from Abu fi^ '-^"^ Cf. 25*^ fijti - \\o\ 

Hurairah that the Messenger of ,. ^ ,<« , „ ,i ,. „.. 

Allah £ said: "Once the Iqamah <* ^ J : C 'r^ 1 ^ ^' 

has been called, there should be . oSLLe. ^ f-jj &J&- :yL jJl ttjIsL 

no prayer but the obligatory one." „, , , -.,,..,. . s * J .** , \,, : 

{Sahih) J y^ o* "J U> *-'J. <ji h -/j ^-^ : *>■» 

Another chain with similar ^1 '■£, tjLU /y" *U*p ^t tjlii /J I 

wording. " >,',,' , , *-.%,', 



Comments: 

a. Once the Iqamah has been called, we have to join the prayer, since it is not 
allowed to perform any Sunnah or Nafl (voluntary) prayer after the Iqamah 
for the obligatory prayer. 

b. Even if a person is already in the middle of a Sunnah prayer, he has to leave 
it and join the congregation. 

1152. It was narrated from liUi :£li ^\ <y JZ> JA &A>- ■- \\oy 

'Abdullah bin Sarjis that the , . .„ ", ' „, -_ ,_ a 

Messenger of Allah ^ saw a man !^ - & ^ 'f^ U <J* '^ ■ -* 1 

performing the two Rak'ah before ^1.^ Stij <j!j j^§ -uil J jij of /V^-V- 

the morning prayer while he " ,_ „„. , , t , ^'„, 

himself was performing prayer. ^ >^ 'S 1 ^' J" 5 ^ cP O^^ 1 

When he had finished praying he ^^ ^ .3 ju Jj, 02 . jSliJl 

said to him: "Which of your two " ' 

prayers did you intend to be . «?o*J»l 
counted (i.e. accepted)?" {Sahih) 



The Chapters Of Establishing ... 196 l&£ &uJV$ taljUiJI A*»5l i_it^,i 

ijU-a ^1 <^*j.i>- ^. V ^ Y : ^- tjjjLJ! i_jUl t^j^L^l o^i^s t*JL™a ^j^i : vuj>u 

Comments: 

The Hadith clearly indicates that, if the prayer in congregation for Fajr has 
been started, then no one is allowed to perform the Sunnah prayer. He is 
required instead to join the prayer in congregation. 

1153. It was narrated that '-,<■> *° n^> ',,,,, 4 .-;* , ., „, 
'Abdullah bin Malik bin Buhainah jU f <* ^~ "^ -«' ^ " ^ \^ 
said: "The Prophet i| passed by a <-i~>.\ cf '■■^ 'if. p^ljrfi ^-^ ■^ L *^l 
man who was praying when the „ ' „„ „ . , „ ?"> . „ 
Z^amah for Subh prayer had been ^ ^ ^ ^ 'f"^ ^ i / ua ~ ^ 
called, and he said something to \^' y _ <jj|| sj]\ ^ : j|| .£^J ^ (l ^ 
him, I do not know what he said. * ■> ' } / ' = j „ .',{.; 
When he finished, we surrounded -u^- >J 'Cr^ 1 ; ^ c -^ 1 ^J 
the man and asked him: 'What ^, ^ .ji u ^f V ^ laSS 
did the Messenger of Allah jjfj say } ,,, ^ ,",,**,.." ' . - 
to you?' He said: 'He said to me: & ' JjAj ^ <J^ l^ 1 -" : ^ Jj^ £ ^-' 
"Soon one of you will pray Fajr -J .jfej itS«i ■ J «Jli -Jli *# 
with four Rak'ah.'" (SaMh) ° r '•* ^ U ^ "^ 

Comments: "' " 

This was the Prophet's way of politely making him desist from what he 
was doing. What the Prophet ($fj|) meant was this: "There is only the 
obligatory prayer after the Iqamah. Through your action you seem to have 
added two Ralc'ah of Sunnah as well to the two obligatory Rak'ah of Fajr, 
thus making them four." 

Chapter 104. What Was IM *^ ^ 4^ " ° ' * r^ !) 

Narrated Concerning The g j^ S -^ p $&M &i 

One Who Misses The Two ^- ^ - urr , t 
Rak'ah Before Fajr Prayer W «^Jl) U ^~£ £ i" 

When Should He Make 
Them Up? 

1154. It was narrated that Qais &■*?- ■ 2 ~?$ ^J}ij>, J&; jj! £&»■ - Uoi 
bin 'Amr said: "The Prophet g| , ^ >., .^ > . ,,? >. i. >>, 
saw a man praying two Rakah '" <■" ' 
after the Subh prayer and said, 'Is ^ ^^4* If l f-£\j>\ iy\ ■±*^> ^J^- 
the Subh prayer to be offered -„ '(, ' ,, -,« ,s, s> -.-■' . 
twice?' The man said to him: T **>. J^* ***J m ^ iSb -^ j^ 



The Chapters Of Establishing ... 197 i&£ £»J-\$ ^jLaS\ &»t3l «-rl$*i 

did not pray the two Rak'oh , lg . «■ - --■ .„>, , , 

before it, so I prayed them (now).' : ^ ^ JU * -u^J £r^' S*-* 

The Messenger of Allah |g J\ :^J\ Z Jlii «?^ «L*JI sSU>f» 

remained silent." (Sahih) ",','.' > -,■- ' * ir ' js 

- Sely (j~*J' ul^s-ls I J la U g'i^ 

Comments: 

a. The person referred to in the Hadith was the Companion Qais «&> himself. In 
this narration of the Hadith he is narrating the incident without mentioning 
his own name. In another narration of the Hadith contained in At-Tirmidhi 
he says that he himself was the person concerned. 

b. The Prophet's remaining silent on the Companion's explanation amounts to 
his approval. For, as we know, the Prophet's abstaining from disapproving 
anything said or done before him means his approval, which is technically 
known as Sunnat At-Taqrir. 

1155. It was narrated from Abu J 'j^$J, Cf. o^-)\ ^ ^-^ ~ ^ 00 
Hurairah that the Prophet M slept ,$'* .*.,= ,s ..,*>•> ;., 
and missed the two Rak ah before __ '* ' y ~ ^ 
Fajr, so he made them up after the If- idl^S ^ jjj^ ^p i£_jU^ ^ Jliy' 
sun had risen. (Sahih) ,,' . IE . « '? f -1,.j ? . ,■ .... f 

Comments: 

This shows that, if for some reason, a person is not able to perform the two 
Rak'ah before Fajr, he can offer them after the rising of the sun. These Rak'oh 
shall, however, be regarded as Qada' (a prayer offered after due rime). It is, 
therefore, desirable to offer them before sunrise, since they being the part of 
Fajr, if performed within the prescribed time, shall not be classed as Qada': 

Chapter 105.. Four Rak'ah £pVt J : w£ - • ° ^^i\) 

Before The Zuhr - .." \* - r - .,«. 

1156. It was narrated from gfe. .'£> J - ££ ^ _ Hon 



The Chapters Of Establishing ... 198 ^ £uJl$ citjJUaJI **£J: t_j)^ 

Qabus that his father said: "My , .t -.- t „ , > -• „ „ „ , 

father sent word to 'Aishah, ^ jl :Jb -; <J* '^ b ^ '-^ 

asking which prayer the Prophet m ,&i J^j sSU> ^f :lislp J I ^t 

3g| most liked to perform ,,, , ■ r ~ . f , ,,//', 

regularly. She said: 'He used to :cJU ?l^ ^Jil>. jl <lJ! ^T jlS 

perform four Rafc'afc before the ^j ^ .jij| J^ UT>f JUj 31J 

Zufrr, in which he would stand for '" ' __ t ' 

a long time arid bow and .sjJ>JJi\j £j$y\ (jf£ Cr^^iJ 'f^' 
prostrate perfectly/" (Da'if) 

1157. It was narrated from Abu &jj. ; jj^i '£ ^ l&Jii. - U oV 
Ayyub that the Prophet j§| used 



?^j 



to perform four Rajfafe before the ^ '^' Y^ J s -4> 5^ '£?J 

Zwfcr when the sun had passed its t &ji. ^ ^^U ^ (4^ ^ 'r^ 

zenith, and he did not separate „ *'* -a ','$'*. , '.',"'* 

them with a Taslrm. He said, "The ^ M 5^ 1 ^ ^>3 <g} 0* <■£} h? 

gates of heaven are opened when , .«„ ^ ^ '^f ^ j^ J^ 

the sun passes its zenith" (Da'if) , _ ' _ s ' - ;" 

iliJjtjj j^lill ,Ui /-!jjl t - J ^! ' f* J^ 1 "^ tajlijjl **rj>-i L^-l+*.'J* «U~»IJ :««jW 

Comments: 

It is permissible to perform the four Rak'ah before the Zuhr prayer without 
separating them with a Taslim in two and two Rak'ah. 

Chapter 106 One Who £> 2u ^ iU - < V 1 ~~JI> 

Misses The Four Rak'ah C J ^ ■ • t „ j 1 ^^ 

Before The Zwfcr (Uo iUJI) ^4^' J^ 

1158. It was narrated that -^j j 'i4=-4 S? ^^ &*»• - ^ oA 

'Aishah said: "If the Messenger of r ;*- . , fi- "" J » >-* ' "-( *-i 

Allah j£ missed the four Rak'ah ^ ' '^ \'^ <* ^ J 'f>' ^ 

before the Zuhr, he would ^ ^Jj fiji- :^j>J! SjlS ^° ^ji 

perform them after the two Rak'ah „, *,• - . , ;,.>„, a . 

which come after the Zuhr." o^ i i ,- ^ ' ■ ^ 'C£^ 

(Da'if) o^S" :cJU iisU If- tj^-i ,j| 3*1 1 a^- 
Abu Abdullah (Ibn Majah): No 



The Chapters Of Establishing ... 199 l£J £uJf,j ol^Uat! JU.13] (»jt$ji 



one narrated, it except Qais on the ,f -,„; ,_„«,, ^- - ^ *, -", , . 

authority of Shu'bah. '^ ^ £ J /' ^ 4 * ^ J ^ 

%H Nj <b O-lAj 1J :&\ Xi y\ JU 



Chapter 107. One Who J2li ^j :it-(VV ,^J|) 

Misses The Two Rak'ah ' z „ 

After The Zwfer 0*1 «^0 j-psJ' -A" i&0< 

1159. It was narrated that •&£.;'£» J> 3 £ £$<&£.- \\*% 

'Abdullah bin Harith said: Z j\ '// ' t t ^ 

"Mu'awiyah sent word to Umm 'J 1 ^ l>J Cf. ^i i* <-o~iJ*l CS- ^ ^ 

Salamah, and I went with his \y^ j^-f ;Jll ^jlAJi ^ -oil 4^ ^ 

envoy who put the question to i /, ( ,. /.~./ _,■- „* - 

Umm- Salamah. She said: 'While f U^ J^l £ oiLkJU t aiLi f l JJ 

the Messenger of Allah j& was ^ ^ ^.-j,, j^j ^ : ^j'tg _£Xi 

performing ablution for the Zuhr *„"'.'',, J " i* , 

in my house and he had sent a ^ ■$ ^J l J<M! <j£ o£ ^J? 

S<ri, [1] the Muhajirin gathered »tf £$ .Oj^tjiJl SjSp ^ .ULi, 

around hirri in large numbers> and * , , r ,/ \ . ^ , . o >ft _ 

he was busy dealing with them. J^ &l £>* "r^ 1 V> H 'f^^ 

When a knock on the door came, :i £j[| _^ ^ ^ 'j; ^Xj. *j t ^j ( 

he went out and performed the d , ,'j s , , 4 , i_„ , ^ ,„ 

Zuhr, then he sat and distributed J-P <3^ r •^ liJl <J*~ ^-^ ^ r* 

what had been brought to him/ ^^j ( ^f ^i^, :< ji| lj ^^ J^S 

She said: 'He continued doing "^ ^^ ; j, r ^ ' ,,» t -t 

that until the 'Mr. Then he came ^ U44Ui .^1 J~ II^US-I <jl 

into my house and performed two « yj\ \ 

Rak'ah. Then he said: "The matter ' 
of the Sd'i kept me from praying 
them after Zuhr, so I prayed them 
after 'Asr." (Da'if) 

.<cL«J 0'S:~ t jjajlj t^jjwsjJi ,(i~=~j [i_i-«-^> »itl-ijl :Kjpci 



[11 The person responsible for collecting the Zakat 13 sometimes called: As-Sd'i. 



The Chapters Of Establishing ... 200 1^ w&*J(j oljJUaJi &45i .-jSjj! 

Chapter 108. What Was «. - ; -i- r >,r c\.a tn 

Narrated Concerning One 7 „ ' : f ,\. * 

Who Performs Four Rak'ah U«jl L^uTj ^j^ j£^' Jt* (JU* 



(\jv iudi) 



Before The Zuhr And Four 
Rak'ah Afterwards 

1160. It was narrated from Umm \£j&- : ZLi ^1 ^ ^ _^l tia*. - \ 1 1 • 

Habibah that the Prophet g| said: r4 „„ ,„ ■>"*...»-, '-js , - , , ,, , 

"Whoever prays four Rak'ah L ' ^ ^ * U ~ J b ^ / JjjU <* "V- 
before the Zuhr and four 



afterwards, Allah will forbid him "''■'■«■ * - ' .i ~- • 

to the Fire." (Sahih). -^ M ^ Cf '^ ^ h* <-oV&. 

Comments: 

a. It has already been mentioned that it is also in order to offer two Rak'ah 
before the Zuhr (see comment b. on H. 1140). Two Rak'ah can also be 
offered after Zuhr (H. 1140). It is nevertheless better to offer four Rak'ah 
each before and after Zuhr, 

b. We should always hope for mercy from Allah for anything good we do for 
His sake, but it Would be neither permissible nor proper to be forgetful of 
Allah's wrath and punishment, for nobody knows for certain which one of 
his deeds would be acceptable or unacceptable near Allah. Similarly, no one 
but. Allah knows how much more or less the reward of any action that we 
do shall be. 

Chapter 109. What: Was LLi f L* U £>X> - ( \: 1,(H**-JD 
Narrated About What Is ' \^u ^Vu - l "° f 

Recommended Of Voluntary ?*% tr* V & St 5 *^ 

(Prayer) During The Daytime (UA ii^Jl) . 

1161. It was narrated that 'Asim ^-^ '■■}^* U IM' ^^ ~~ ,v ^^ 

bin Damrah As-Saluli said: "We 4 W- * 1 ' ' f ' Ux^L tf&L - !<' 

asked '"All about the voluntary 'l^^V J 'ys. J ' -^ "£--» 

(prayer) of Allah's Messenger #| i"jL^ ^ <yf^ If <■ $&*■*[ ^Ji ^ 

during the day. He said: 'You will . t , ' ( f-'„, ,j,, ,-:f -.,; "' > ■ 

not be able.' We said: 'Inform us ^ p* ^ Up U\i : Jl. ^^Jl 

of it, we will do what we can of .'■cjjg; H 1SJI :Jli£ jl^IJL Jg§ &\ 

it?' So he said: 'When he prayed - , ,„-, < ■-/,; .;■>!.' -/ . z ,. r 



The Chapters Of Establishing ... 201 ^ JtL-J.lj ^I^Latl X»:tS) v l^! 

the Fs/r he would delay praying * ., „ -» « -i ita ■ \ >* ' ' 

any more. When the sun "J** -**** 1 ^ H SS ^ t>j~j ^ 

appeared over there (west) — like ^ ^i; < 1- j » ^ ^lijl oils' lil jLi 

it appears here, meaning in the _ " . , _ , ' ., . . • ,■ 

direction of the east, about the hi ^ zi51 S^ ^ ^J 1 -^ ti-r**^ <J3 

amount for the 'Asr prayer from J^ -£ cv ^j| j^ ^ ^ ' t CJ_i 

there, meaning in the direction of 4 _ ' '_ e ' , \* 

the west, meaning before the ^~L^!l oJtS lij. (^ J4L ^ -(j~*^j 

Maghrib — he would stand and 1",-;; - %-u \- • - r* > • 

perform two RdfcW 1 ! then he W - ^H 1 ¥' & ** ' ^ ^ 

would delay praying until the sun .. UJji [ JJ^ ^15 Lj-a ^ jj^l 5^-i> ^ 
appeared over there (west), 



meaning in the direction of the 



.> Jj£\ cJlj lit jPJl J^ Uojlj 



east, about the amount of the J^ .^11 1 Jj U^lj . Ui£T (jSiJSj 
Zuhr prayer from there, then he .-',•'',■ ,< „,.„ . g, , ^ 
would stand and perform four. t^P^ 1 c>* (-i^ 1 ; Cx&J £ 'c* 
And, four before the Zuhr when 5^,11^1 ^ L^j ^j .,>4&lj ^il! 
the sun passed the zenith, and " ' ' . 

two Rak'ah after it, and, four ■ OkjJWj 

before the J Asr, separating t ,- -, *,.,,..,* -■- , 
between every two ttrt'flfc with £>" '^ S -^ °* - : ^ JU 
TasUm [2] upon the angels that are * i£ v; ^fj .jl^ljl, §| jt.L J_jij 
close (to Allah), the Prophets, and ' ' 

those who follow them among the ■ ^^ 

Muslims and the believers/ " - ^j_ j^ : ^f ^ Si j : L?j Jtl 

'Ali said: "That is sixteen Rakfah 3 / t t ^ "' __ , " „ f 

of voluntary prayer which Allah's J '- )1 4 j r 1 ^ i5^| V^T !J :^U ^1 
Messenger & performed during /^ ^ 3^ ^ ^ ^^ 

the day. And there are very few ' ' ' ; 

who offer them regularly." 
(Hasan) 

Waki' said: "My father added: 
Habib bin Abu Thabit said: 'O 
Abu Ishaq, this mosque filled 
with gold would not be dearer to 
me than this Hadith of yours.' " 



' x ' Meaning, when the sun was low above the eastern horizon. That is the time of the Duha. 
ra Meaning the Tashah-hitd as indicated in Injah Al-Hajah and explanation by Sindi. See 
no. 429 according to Tirmidhi and his discussion after it. 



The Chapters Of Establishing... 202 Vfe& &~Jt$ ol^JUali &»fy l-jI^.1 

Comments: 

a. The time of Ishrdcj (literally, sunrise) begins with the rising of the sun 
marginally. The inference that we get from, the Hadiih is that the time for 
this prayer lasts until the shadow of everything becomes equal to it in size, 
i.e., until one fourth of the day has passed. 

b. The time for the Duha prayer begins a little after the beginning of Ishraq, 
i.e., after the sun gains considerable height, and lasts until before noon. 
Performing prayer at the exact noontime (i.e., when the sun attains to its 
zenith) is forbidden 

c. We also find mention of Awwabin prayer in the AMdith, whose time is 
stated to be when the hooves of the young ones of camels begin to be 
scorched with the extremity of heat. Obviously, it is a little before the 
decline of the sun from its zenith. Some of the scholars have defined even 
Duha in like terms. And Allah knows best. 

Chapter 110. What Was J *U- U iL' - < U . ,^-Jl) 

Narrated Concerning The - ' * , • , , , 

Two Rak'ah Before The 0'*t «=*^D ^>y^\ J2 <j~^' 
Maghrib 

1162. It was narrated that £i>- :£~* ^ '{J>, J^>. J>} &J&- ~~ U1T 
'Abdullah bin Mughaffal said: ,., ^ , " ,.- '. , „ , _ -, t a 
"The Prophet of Allah £ said: ^ ^^ '•**** & '^ J " bl ^ 
'Between every two Adh&ns there : Jii jilj J, &\ xi- ^ iIL*^ 'J, &\ 
is a prayer.' He said it three times, «., * ,,*' », , „., 
and on the third rime he said, 'For ^^ C* 1 ^ J* '&> '■ M *' Isf ^ 
those who wish/" [11 (Sahih) AiS \ ^„ . -&fa j fc /tf% ffi 

Comments: 

What clearly transpires from the Hadiih is the fact that there is a prayer to 
be performed after each AdMn, be it for Zuhr, 'Asr, 'Ishd' or Fajr. Similarly, 
there are Rak'ah between the Adhdn and the obligatory prayer for Maghrib as 
well . And as already explained, the number of Rak'ah in this prayer is two. 
However, in light of the Prophet's own blessed words, these Rak'ah are not 
emphatically enjoined ones, since the Prophet jg| has made them optional 
by saying: 'For those who wish'. 

1163. 'Ali bin Zaid bin Jud'an said: £jU- ijll' jl jJUi GSjU- - WIX 



[1 ' Meaning Adhan and Iqamah, see the explanation of Sindi. 



The Chapters G>£ Establishing ... 203 i&S £uJ^ ^(j2Ua)t &nM\ *_il^l 



"I heard Anas bin Malik say: "The 
Mu'adh-dhin would call the Adhan 



10^3 4jt*>f LjJj>- I jBf&r /V '^>^ a 



during the time of the Messenger of -ji cJL_i :JU Sl^ii- <v -Ajj [V' fji- 

Allah jp, and one would think -__ ,» ^ *?,>• - - • '* *, 

that it 'was the Icjamah because J^ &'& 6i P l d[S ty :J J# 4^ $ 

there were so many people who ^ t ^j ^f ^ ^ j, ( j^ ^ 

stood and performed the two '..*,, .,"*'-'> 

Rak'ah before the Maghrib." -vpl Jj o~*^' J-^M fy£ ^ jj^ 

(Safcift) 

Comments: 

a. It was the regular practice of the Companions to offer two Rak'ah before the 
Iqamah for the Maghrib. 

b. After the Iqamah, all the Companions used to stand up, as they should 
have, to perform the prayer in congregation. Not only this, even for offering 
the two Rak'ah. before the Maghrib, the Companions, all of them, stood in 
like manner. 

Chapter 111. Concerning The i i.\^. U £& -On »>«**] l) 

Two Rak'ah After The - * ' 1 ,,, ,„.* 

Maghrib ° ' iUjl) y>* Ji ^ Or*^ 1 

1164. It was narrated that jUaI^I ,v ^_4*i ££**- - ^* 
'Aishah said: "The Prophet jgg V'. ', \., t ^i, 
used to pray the Maghrib, then he '?UAJI JJ^ ^ ij^l* U'a^ :^ujjJ1 
would come back to my house :dJll 11;^ -^ ^ ^ il i^ ^ 
and pray two Rak'ah." (Sahih) „ * „ ' 

ji ^>; ^ ^>ui j^ it *^ji Sis' 

Comments: "^ "^ 1 

a. The two Rak'ah after Maghrib are the emphatically enjoined ones, whose | 
superiority and excellence we have seen emphasized in H. 1140. [ 

b. It is preferable to offer all Sunnah and voluntary prayer in one's house, with 
the exception of Tahiyyatul-Masjid, which is meant to be performed only in 
the mosque. 

1165. It was narrated that Rati' : $\2*J>)\ ^ yl^l &■ l&i -mo 

bin Khadij said: "We came to the [ 



Hie Chapters Of Establishing ... 204 l&A &«Jtj <^.)jWI AatSl ^jIjjI 

Messenger of Allah g| with Banu „ s , , „ „ <=,„„>, .-...<*, 

'Abdul-Ashhal, and he led us in ^ ^~ of V ■ ' <* ^ ' UJ " 

praying the Maghrib in our ^ ^sSl^s ^ ^i ^ ^ \J. -^ ijULM 

mosque. Then he said: 'Pray these ,, ,' , ^ ,'/ - . ,,' 

two Rak'ah in your houses.'" :JU £^ 0^ d 1 ^ If '^ u^ ^*^ 

(H«^«) ,j^^l ^ J j ^ ^ ^ £tf 

JLJ /jj ijAj^« -^ ^jL^ajj/l sills /j jaP /j *wv^Lp ! ^oJL>- (jl?t->i| /pi -j^ Jjt^* /jj -t-jylji 

(jlf^-i a;' (j* j^l CkJ* <y ^ *' : c '^j^ ^' ^^^j '^-^ Oi £f0 ^ j^ iy "4 

I » J. 
Chapter 112. What Is To Be ^ IJ2j U ^L - O W ^^Jl) 

Recited In The Two Rak'ah /.",-- i,\ -n ',■■' i'^n 

After the M^/mfe ° M ^° V^' ^ ^^' 

1166. It was narrated from g^_ -^. > ; ^ g*^ _ m 
'Abdullah bin Mas'ud that for the ^ < J ^ ai 

two Rak'ah after Maghrib, the ^ JlAi Gji^-j :^ tjilj ^ ij-^^i -^ 
Prophet m used to recite: "Say. O *,>•. >. V i<* ' .si,,' . ,^4 

you disbelievers!"" 1 and "Say: "^ <* J ^ ^ -C^ ] <* <T^ 

HeisAllahtheOne." 121 (Da'if) gjj. :jj^| *£ 4JLLUI i£ lSli : :VU : 

<!r^ 'J^j est 1 j ->j bf t * Jj * j? f-?^ 
^ lyS o\S $& yS\ b\ >jk^* j| Jil J^ 



[1) AJ-Ka^ran (109). 
[2 U;-MMs(112). 



The Chapters Of Establishing ,.. 205 1&& &-JI5 Oi^UaJI £»l3l **i%*' 



Chapter 113. What Was 
Narrated Concerning The Six 
Rak'ah After The Maghrib 

1167. It was narrated from Abu 
Hurairah that the Prophet ||| said: 
"Whoever prays six Rak'ah after 
the Maghrib and does not say 
anything bad in between them, 
will have a reward equal to the 
worship of twelve years." (Da'if) 



f^- <ji) {j>.S>* J^r^ : i^* Jl uJ^ 1 



6 s '^ 



LSJ' L* 






^ 



O] 



oi 



4 ****j ij4*5i (*-^*£ (^ ^ l*^J *— "•t? *— ' >^-*JI 



^^R^^v" 



! J Uj t <u <_s^*J ' <—> ^^ ^ tlri ^dJ ^1j.A>- 



& tf°-C ' 






Chapter 114. What Was 
Narrated Concerning Witr 



1168. It was narrated that 
Kharijah bin Hudhafah AU'Adawi 
said: "The Prophet ^ came out to 
us and said: 'Allah has increased 
a prayer for you which is better: 
for you than red camels. (It is) 
Witr, which Allah has enjoined on 
you between the 'IsM' prayer and 
the onset of dawn/ " (Da'if) 



: (5j-iijjl 



£?-> Cf- 



mLL?x^j u*-A^- 



W\A 



<i^ 'iaj^' ^'j ^ «&'■ ^ <S* 'vs^ 

^131 blLe ffj^ : <J^ (_s_jJj«JI 5»1J>- -/jj! 
j^ tsSU* °Jj*S -i 3i)l il» :Jl£ M 

4JUI 4JU> 'yj"' -*»ill j*> jJ *JO jj>- 

^L; •>! Ji jlLjj sSu 5^ il» lia. 

. <Cp (j^J (V/"1)JUj3-I tljJj-j t jU^Ij ^^'J. f^ii^ 



The Chapters Of Establishing ... 206 ^ &UJi$ tail^t-aM *»\S1 t_.t$j1 

Comments: 

a. Witr prayer is a special bounty from Allah. 

b. Red camels were a highly prized commodity among the Arabs. The idea is 
that this form of prayer is better than evert the most valuable commodity of 
the world. 

1169. 'Ali bin Abu Talib said: lUi j <.&^* ^ Qj> l&U - \\\\ 
"Witr is not definite (obligatory) ,„ ., «■ <5 , ",, , , 
nor is it like your prescribed & -h *■ ^^ -™ • C^ ] Oi 1 
prayers. But the Messenger of ^ _,(i ^ ^lAi-l J ji- ,j.ti 
Allah |g prayed Witr, then he ' t ',',,.,. c ,',">,. '^.", 
said: '6 people of the Qur'an! yj 1 it & ^ ;JU ^J^ 1 l 'y^> 
Perform Mfifr, for Allah is Witr™ >j^ Vj . =~ ^ ^1 Si :Uti 
and He loves the odd \ t __ , i ; ', *' , 
(numbered).' " (Da'#) ^ ^j 1 * SI ^ ^j^j 'u&j -Sj^l 

yj ^1 5p -bjiJI CjT^iil Jiil U» :Jll 

t(3Un^[ ^1 f*l»-*j 7tjj^aj J^-l -Jj t£l:~- tjiiilj i^JLajJI 4^-J-j t4j (JU^J ^J LLjJb- -yj 

JU> to_j*jj >ls k^. ,j£}j ijL^ii\S p^>^ jJ_>Jl l _ r J :Jli 4^ 4il ( _ 5 v'j (_jU- ^ tij-i^xj oj^jj 

. /t-—^* - oiLi^plj 4 3ggj <u! u *^j jjj' -^j ' l£~^ bji>^o ^jjl>-jj : 4^**i 
Comments: " 

The term Witr could either mean the entire of Tahajjud prayer or the last few 
Rak'ah performed at the end, to finish Tahajjud. We find both of these uses 
in Ahadith. If this particular Hadith is referring to Tahajjud, then it is a 
voluntary prayer, although it has great excellence in it. In case it refers to 
the concluding Rak'ah of Tahajjud, normally called Witr, then it is Sunnah 
Mu 'dkkadah. (stressed Sunnah). 

11 70. It was narrated from ^ .££ J >° fag [&. - \ w . 
'Abdullah bin Mas'ud that the „„ . """ „ ,„-- . Y 
Prophet sg| said: "Allah is Witr J_M If- <-<J^£^\ <j* i'jtS\ { y>ii* y\ 
and He loves the odd (numbered), 
so perform Witr, O people of the 



^jj Ali I Xs- {j& i i>X~p ^jt i 1 jP I OjJ ^jj I 



Qur'an." A Bedouin said: 'What is ")j Jul ^» :Jll ^1 ^ t jji^ 

the Messenger of Allah m '„':r ,. T I>:. -..f r i J *-'-f r ' -: 'u' » ' 

saying?' He said: 'That is not for JUi A ^ >J L - lj ^> 'AT V*i 

you or your companions.' " (Da'if) : J 15 ?^ 4)1 J^ij J^ U :^l^pt 



[11 Meaning 'one' which is the first of the odd numbers; He is unique, and there is nothing 
like Him, similar or equal. 



The Chapters Of Establishing ... 207 l&£ &-JI,s oljltfM &»l5l ^l^ii 

Comments: 

If the vocative phrase 'O people of the Qur'an' means the memorizers of the 
Qur'an, then Witr means Tahajjud. The Bedouins were not memorizers of 
the Qur'an in those days. Hence the remark made by the Messenger of 
Allah g|| "That is not for you or for your companions'. 

Chapter 115. What Was \% UJ SU- U iG - ( \\ o r ^Jl) 

Narrated Concerning What Is ■ ;, , 

To Be Recited In Witr O ° i Sidl) j^M ^ 

1171. It was narrated that Ubayy &jj- :iL2> ^1 ^ jliii ltfj»- - \ Wl 
bin Ka'b said: "The Messenger of , „ > , ,i," <s, , si, -, , ,* 
Allah jg. used to perform Witr «J* 'lA^ 1 ^j*- : J^I u^ j^ 1 
and recite: 'Glorify the Name of xi ^> -l*~. l/> <.*Ji If- t^jj lAlU 
your Lord the Most High.', [1] \ '> "__' t ,.<*,■ ,„- 
'Say: O you disbelievers!"" 5 and 6? &■ °a* '5* 1 S* '^31' J>. g^~^ 
'Say: Allah is One.". [3] (Sahih) £J}J„ || <sit Jji/j il? :JU U& 

. -b~ \ 4Ji\ jA As J 

Comments: 

a. Witt here means the SaM performed at the end of Tahajjud. It could 
comprise one, three or five Rak'ah. (Sunan Ibn Mdjah. H. 1190) 

b. Reciting the Sitrah named in the Hadith is the Sumuih of the Prophet ^g§, 

1172. It was narrated from Ibn :^jt^S\ ■Qi. ^J ^c, iSLi- - HVT 
'Abbas that the Messenger of ~t >. >~ , /■<> , -,.* >t ,-«, 
Allah m, used to perform Witr ^ <j. a^X ^^ '--^^ J- ] ^ 
and recite: "Glorify the Name of ^ ^ ^ ^ - tJ J - ^^ 

[1] AI-A1b (87). 

[2] Al-Kafirun (109). 

P] Al^mias (112). 



Tlie Chapters Of Establishing ... 208 l$£ &«% ol^UsJI AalSl <_.l^t 

your Lord the Most High/' 111 . , - , ._ , - ^ 

"PI and i ^>- 0l5 ^ J* 1 J A> il o^ ui» 



"Say: O ybu disbelievers!" 1 - ' and 

'Say: Allah is One.". 131 (Sahih) {$£ jfo ^'0 $£ ^ 

Another chain with similar 
wording. 






'- •'• •» 9 'Til ' I 4 ' *! 

1173. It was narrated that 'Abdul- ^ ^f j ( ^j £ iUi GjjU- - U vr 
'Aziz bin Juraij said: "We asked „ „ -„',,.* j,^ s, 
'Aishah what the Messenger of Allah : "^ -ii^-^ 1 i^-' ii -^^ 'i^ ! 
ji used to recite in Witr. She said: ,°- . - ..,*.* iA,,.*# ,-* ,-<«'.. 
'He used to recite: "Glorify the '",,'/, ^ , , 

Name of your Lord the Most j^ (^L ii^sl£ 0Li :J15 j*4>>- £/' jijXil 

High/' I4] in the first Rak'ah, 'Say: "O : lL ', ., . . < c ^ > * ^ *. i ' r |f 

you disbelievers!'"^ in the second 4 ^ °, J m ' ^ J /* ° 

Rak'ah, and 'Say: Allah is One' in the ^ j 1 4.iP$ <&j ^ n^\ -i jh I i^P I 

third and the Mu'awwidhatain ' * y' > ' ■»' 'J 1 *'-- --N = 

(Chapter 113, 114)/ "(D«'#) ^ Ul y*> 'Vfc^l ^ J* £Ul 

^ \ £ T £ : ?— tjj_jjl ^ lji U i_jL 'jj_jJ1 'ijta j^l ifj'"' [i-ijui ojU-oj] :«jr*j 

Chapter 116. What Was Jj\ J& ^ U tL>U - (U 1 »j»«ujl) 

Narrated Concerning Praying - ^ - • 

One Rflfc'a/i For Wi*r O o o y»di) 5*^^ 

1174. It was narrated that Ibn \g& : ;2£ ^ llif £?li- - \\Vi. 



[1] AJ-jn« (87). 
121 Al-Kdfirun (109). 
P1 Al-Milas (112). 
E4] Ai-ATa (87). 
[5] Al-Kfifirun (109). 



The Chapters Of Establishing ... 2G9 l&S £i*J\$ cJi^WS £*\a\ i-jl^l 



TJmar said: "The Messenger of 
Allah jjjg used to pray (voluntary 
prayers) at night two by two, and 
he would pray one Rak'ah of 
Witr." (Sahih) 



is) if 

if J^i 



ijijr? (ji (J~^ if <"iij Cf. 






.Wtt: 



-J* 3 ^. jiJiJ -<_r~° (_r** J^ 1 



Comments: 

a. Tahajjud is performed in units of two Rak'ah each. 

b. Praying one Rak'ah. after Tahajjud is enough, although it is also in order to 
offer three or five Rak'ah with one Taslim . 

c. Praying a single Rak'ah for VWfr with no voluntary Rak'ah before it is not 
desirable, since the Prophet |g and the Companions had only been offering 
Witr after performing the voluntary prayer of Tahajjud. 



1175. Abu Mijlaz narrated that 
Ibn 'Umax said: "The Messenger 
of Allah 0j said: 'Night prayers 
are to be offered two by two, and 
Witr is one Rak'ah,' I said: 'What 
do you think if I become drowsy 
and I want to sleep?' He said: 'Put 
"what do you think'' up there 
with that star? (i.e., don't think 
about it at all).' I raised my head 
and saw As-Simak} 1 ^ He repeated 
that the Messenger of Allah jjg| 
said, 'Night prayers are to be 
offered two by two, and Witr is 
one Rak'ah, before dawn.'" 
(Sahih) 



^ 4LLUI jIp ^ juii t£U- - \ Wo 



if <■&? 



?{£■ fini 



y** if) if '■y^i ^ if 'r-f L 

Ji. jdll &U>» :|| 4>l J^j 3 Is : Jli 

jl C-Jlj! ICaI* .'SiS'j jj^Ij -ls*^ 

iili t 1 _ s ^lj cJtiy ; (ir^l ^i ■-£* *4-i'j' 
■;&(' Jj^j Jli :JlS S^f p .ilULJI 
&Z'j 'jj% -Ji J^ J& sSU» :5g| 



_^>-' ^1 w j .j-L^J ^ tj^-* u~"° L/tr^ °jJ-^> i_->Li t/p jL~*JI &}J-stf tJL^ TTj 5 '"' ■ T^ij^^ 

Comments: 

a. The Companions followed the words of the Hadiih to the letter, and used to 
get angry at anybody's whys and wherefores with regard to them. 

b. If anyone fears that he will not wake up before dawn, let him offer Tahajjud 
and Witr immediately after the 'Mia'. (See H. 1187). 



' > Here, As-Simak refers to a star or stars, either Arcturus (As-Sinwk Ar-Ramih) or Spica, 
also called Alpha Virginis {As-Simak Al-A'zal). 



The Chapters Of Establishing ... 210 l&£ 'J&*JI$ oljl*a)l latSi L-i\#] 

1176. A man asked Ibn 'Umar: , ,,., >. .^,, &. gfc. _ ^ Wn 
"How should I perform WitrT ^ fT > 7T . , 
He said: "Pray Wx'rr with one &i>- : :J-1« ^ -^1 £&»- :<yiv«jJ1 
Rak'ah." He said: "I am afraid that ,. .', ,. *.?>•„ ,<* , ," -.e, 
the people will say that I am ' -■ cr. . , ^ -> J 
cutting the prayer short." He said: Vj,J\ Cj& : JUJ ^-j yj- ^jl jL : Jli 
"The Sunnah of Allah and His . c , . « * - , , ,«■ 
Messenger." meaning "This is 0l '^ i ^ 1 s4 :JU -J^JS 'Jj ] :Jli 
the Swnna/z of Allah and His <fc| £> : jui .J|^]|- : ^&j Jy; 
Messenger." (Tta'ifs ' „ " ' 

1177. It was narrated that \£jJ- :'ZL% ^ c). ]*i $ && - ^WV 
'Aishah said: "The Messenger of . , ,.».", '.-. * „ -> - 
Allah f| used to say Taslim after if l <4^y S ^ 'V 3 ; c>J ^ if <■*>& 
every two tfafc'flfe, and he would jgj 4,1 j^ 5^ ; JLh~ 1^ t^ L \yj. 
perform Witr with one Rak'ah." * 
(Sahih) ■ i^ ji jiJiJ '■oPi J 5 <j2 f- 1 -^ 

(Ji^i <J* ft* t5^' tUUSj i^J JJJl !ji*i> l-jlj L^jiL^JI i^Ui> tjU^J •ts-j^-I \*Uj>U 



1_- ■ » .j-j-- j- - -< ■ -j ■ -. ^;j y -- --■ w - (_ (JT 



>-j t?T^>w i^| I^a -t5jr^^' Jl^j t V^Kfl 4j ^5./*.}^ ^i^ <v° ^VY"l : ?- trJi 



Comments: 

This Hadith and others like it, serve to indicate that the Prophet jf| used to 
pray even the Witr of three Rak'ah with two Taslim, which is to say that he 
used to say the first Taslim on completion of two Rak'ah, then moved to 
offer the last one Rak'ah . In view of this it would be desirable to pray three 
Rak'ah of Witr with two Taslim, although it is also allowed to offer them 
with one Tashah-hud and one Taslim . 

Chapter 117. What Was ^ Sl#- U <jU - w j^xJl) 

Narrated Concerning The * ' *. . . >> 

Quhut In Wttr <n ii-dl) jSjJI ^» &jli\ 

1178. It was narrated that Al- SS\i- :£li ^1 <v J^ J) &i- - \ WA 

Hasan bin 'Ali said: "My ( t oJ 7, '.' , „ * * ' 

grandfather, the Messenger of ijt) ui •&>■ h* <-6^l ^ °o* "4:^ 

Allah m- taught me some words ^ [ y^j l ^ \*\j^2\ J\ 'J> Sgj. 

to say in Qunut of Witr: ' ' > ' ' s «' , ^ 

Allahumma 'afini fiman 'dfaii, wa $M <"' J>^J '<_S-^- ;>^ : J^ ^ 

tatvallani fiman tawalh.it, wahdini l_jt)u ■ : ji r ^j i *JJ Jf - ills' 



The Chapters Of Establishing ... 211 Vg-fl &uJI$ ol jl«aH *»l3l t-i\&\ 



fiman hadait, wa qini sharra ma 
qadait, wa batik liftma a'tait. Innaka 



-^y 'J*i utfyj -^4^ ly^, <J£^ 



taqdi wa la yuqda 'alaik, innahu la 'i'.'A U pi ,jSj . cJl* 5*c? (_i4*'j 

yudhillu man ioala.it . SubMnaka , , , s *-„-.? "■ 

rafrbana tabarakta wa ta'dlait (O ^ t/^" ^1 -*^**' Q J 4> l 'j 

Allah, pardon me along with ^ - jj; n; £j .^ Jj& 

those whom You have pardoned, " '--.,■' 

be an ally to me along with those ■ *o^&j ^jv ^J JJJlA-» 

whom You are an ally to, guide 

me along with those whom You 

have guided, protect me from the 

evil that You have decreed, and 

bless for me that which You have 

bestowed. For verily You decree 

and none can decree over You, He 

whom You support can never be 

humiliated. Glory is to You, our 

Lord, You are Blessed and 

Exalted)." (Sahih) 

Comments: 

The Hadith is silent about whether the place of Qunut is before or after 
Ruku' in W?tr. A Hadith in Mustadrak Al-Hakim (3/172) places it before 
Ruku'. However, the Hadith is 'Weak'. More authentic Ahadith than this 
place the Qunut before Ruku' which is, therefore, preferable. 

1179. It was narrated from 'Ali : lj^i-1 & <>^ tj^Z- J I ll*U- - WV* 

bin Abi Talib mat me Prophet g£ ..J^ ,. ^ ^. . ^ ,. ^ ^ 

used to say at the end of Witr: ^ = ' ^ ^ 

"Allahumma inni a'udhu bika *££■ ^e i^jfjiil jJH- Ji ?li* ,j5-**- 

biridaka win sakhatika, wa a'udhu . , f > ;,; > „ t „; „ , . „. 

bimu'afatika min 'uqubatika, wa u* 'LrfJ-r*"- 1 £ - oi VJ Cf. u^~y 

a'udhu bika minka, la uhsi tham'an <-\}y% h\S ^ ^J5\ Sf t-Jlt ^f ^ ^Lp 

'alaika, Anta katna aihnaita 'ala - , ' i >{ * i >\' • ° ' -" 

no/gifai (O Allah/I seek refuge in ^Jj ^ V 1 Ji j*"'* : /V ^' yS 

Your pleasure from Your wrath, .^&Ji* °& dJjUU*. l^pfj .ilkJLi j* 

and I seek refuge in Your „/ , '' / '. „ o ^ ^ / 

forgiveness from Your ^' ■ ^^4^ »& ert 1 *-' ^ • ^ ^ *J*IS 

punishment, and I seek refuge in 5^^ j^ ^ ^ 
You from You. I cannot 



The Chapters Of Establishing... 212 l££ &~J\ S ^liUaJi <u>l5l i-it^l 

enumerate Your praise, You are 
as You have praised Yourself)." 
(Sahih) 

^y> liTV:?- 'jJ^I j Ojjill <~j\j tjjjJl Ojb jj! i^-jJ 1 ) Ltcj?b«^ sjLljJJ :«Jj^ta 

.jjjkJJlj tT* 1 j\ i^bJl isi^^^jj troll : r i^JUjdl 4i-^_5 4Aj jU^ tioj^- 

Comments: 

It is in order to recite this Qunut as well in place of the one mentioned in 
the previous Hadiih. 

Chapter 118. One Who Does £fji ^ d^ & ^ - O U ^^Jl) 

Not Raise His Hands In ( , oy ^ |} ^ ( . ^ 

Qwrntf , jr- <_r ~ . 

1180. It was narrated from Anas : i?^^ ,Jl 4^ ^ ^ ^** : *" ~ 1,A> 

bin Malik that the Prophet M did .-■*,,<£*-■ . -* j - * - r-j*- 

not raise his hands in any of his " y '" 

supplications except when gg 4)1 ^ <jl 4*5^ <jf j- 3 '' 5* '°^ 
praying for rain (Istisqa'), when he 



raised his hands so high that the ' - " uv *'=? ^ " * <--^ 

whiteness of his armpits could be ^ JU- «jjj ii^f &\<; ili .j-ll^i^l 
seen. {Sahih) ' s . > 

^ Jj_}j 0-j-^ y VoTo:?- lj3| ujJl 5i^> <~jL> n_ili«J.!, t(_jjU»Jl t^-j^-l : «jj??J 

Comments: 

a^ Imam Ibn Majah quotes this Hadith in order to prove that hands are not to 
be raised during Qunut. However, a Hadiih in Sunan Al-Kubra (2/211) by 
Baihaqi, narrated from Anas ^ mentions the fact of the raising of hands in 
Qunut. 

b. There is no categorical account of whether or not the Prophet m raised his 
hands in the Qunut of Witr. However, it is proved from authentic sources 
that he jg| did raise his hands while reciting Qunut Nazilah (supplication in 
the event of a calamity), recited, after Rukii'. Taking this as' analogy, we can 
safely assume that raising the hands, even in the Qunut of Witr, is in order. 

Chapter 119. Raising The Ji && £j ■'&> y^ - <\ ^ f>~^\) 

Hands In Supplication And * ^.„,.. , — ,,\ x . 

Wiping B,e Faee With Them ^ H f* ^ 

1181. It was narrated that Ibn ,. *s* f * .,i >\ .-;*- ... 



The Chapters Of Establishing ,„ 213 l$A XiiJ1$ 0S3WI iwlsj <-*W 

'Abbas said: "The Messenger of . , ,*.■?.„ .-■:* , t t ,; 4i| 

Allah m said: 'When you call <>* 'V=T <* ' ^ ' P"^ 1 

upon Allah, then do so with the ^ jI^ ^ t(|jLa3S!l 5ll^ ^ ~jU> 

palms of your hands (upwards). ', J ,, « " . '>''.- 

Do not do so with the back of ^ :JU a" 1 ^ ui ! <J* 'iJ^i ^ 

your hands (upwards). And when ^q %\ ^j^ ty, : g| j,) jy^- 

you finish, then wipe your face ''"',,, /,„,>' - *, 

with them.'" {(Da'if) &■'} ^f - ^Jj&i £& % .SLJ& 

. Hhilg£>-^ t«-$J ?C*1»U 

IJU IlJjj^^^jJI JlSj TATl:?- i^yL^j i^M:^- tc^J <>AsJ [Ut>- ui-st«^] :«jjj=3 

Comments: 

The Hadith is 'Weak'. As such it does not establish any proof in support of 
the wiping of face with the hands, either after this supplication, or after the 
Qunut of Wttr. 

Chapter 120. What Was ^^liu^-(U' f^Jl) 

Narrated Concerning Reciting , * ..>-.■,, tt u -,.; >;,, 
Qunut Before KirttfOr ( ^ «~H> ^ ^Jl J,,, o^i 

Afterwards 

1182. It was narrated from :'{j)\ Oji^ & ^ tSi - HAY 
Ubayy bin Ka'b that the ", -',./- ■ ,. if*,- <<* , 
Messenger of Allah H used to & L* ^^ If- ^J- <^ -^ ^ 
pray Witr and he would recite ^ ^^ ^ ^ j^ y ,y& 
Qunut bef omRuku'. (Sahih) ;' ' as ' ■ ■' i ' ' . t ,"',*■ 

. p5^l ji illi yj ^ #| jkl 
jSi (JJJ1 pLS TTT" /t: JL-Jl *r_^-Ls ^W^:r- l : o^J fJUU [«a*s] -ffi>>*" 

Comments: - "^ ^ ^ u 

The Qunut is recited in the last Rak'ah of VWfr as well as on special occasions 
during the obligatory prayers, wherein it is called Qunut Ndzilah. 

1183. It was narrated that Anas : ^ ; .>gd) ^ ^ ^J tf£U- - \ ur 
bin Malik said: He was asked ~,t „ , *./, <s , - (J ,,„ <s „ 
about Qwmtf in the SuWi prayer, o^ 1 5* '-^ ^-^ : ^Ji u? J*^ ^^ 
and he said: "We used to recite -^ • 0j fi], - -u* .j^ ^ u • 

unui before Ruku and 
afterwards/' (Hasan) - *-^j J^p^ 3 ' J^ ^^ ^ : ' <J Ua t ^iJi 



The Chapters Of Establishing ... 214 <ifr£ JtuJIj ^l^UaJI &»t3l uI^j! 

^rIp LjiaJI -A^oj- & cjUj <]U-jj t?tpw> oib^| : iSjr^ j^ ' J^j L.v->-l '. ?t±jp*j 

. AtyJtA JUMjJu *Cj_bJj tAll^ tpJ^J 

Comments: 

This is obviously what some of the Companions did. As for the Prophet $H, 
he recited Qunut Nazilah only after the Ruku'. 

1184. It was narrated that 'xi. &fc -.j[k ^ ilii l£U - WAt 
Muhammad said: "I asked Anas _ -. ; «„:, ,, , >* .,;« ^ , * • 
bin Malik about Qunut, and he * cr . y . y 
said: "The Messenger of Allah H rjlli ^jSl ^ diip ^ ^if JLJU 
recited Qunut after KHfew'.'" / ,..„,,* 
(Sflftfl.) .pS^I^^AU^c^ 

Comments: 

This is only a part of the Hadith. This in fact is the part of that Hadith in 
which the Prophet j£| is reported to have recited the Qunut Nazilah after 
Rufcw' in all the five obligatory prayers continuously for one month. 

Chapter 121. What Was Jj\ ^ *U li ^ - (u \ ^Wl) 

Narrated Concerning Witr At ' ' * .. ' ..?,, „ . T 

The End Of The Night ( U < ^S9 JjlH ^1 

1185. It was narrated that (I'll : a~S J\ ^ JS ^f l&U - \\ Ao 
Masruq said: "I asked 'Aishah „ , , , , " % ', „, , „ »,, ^ 
about the VWfr of the Messenger & l ^^ <^' ^ V - <* ^ -* 1 
of Allah £|. She said: 'He prayed ^L : Jli Jjj-li ^ c^Uj ^ ^J 
Witr at every part of the night, at .'<.',. ' . 

the beginning, in the middle and U :oJu " ^ S 6 ' S^J /J 0*- ^ 
at the end, when he died (he ,^\' 3 Jj-f ^ .#f jj ji]| *$ 
would perform it) just before 



'& 



dawn.'" (Sahih) .jADl J> (.oU 5^ 'v*j ^1j 

- • • isli r_c^^ iol^j ijpj /U-^l &Jl^p ejL t/jjjiL^JI ojL^» t -wL»* as>-j^-\ \9tiSC 

Comments: 

a. The time for Witr is after Tahajjud. Reciting Witr in every part of the night 
means praying Tahajjud in all parts of the night. 

b. The predominant habit of the Prophet jjfg was to be up in the second half of 
the night. 



The Chapters Of Establishing ... 215 ^ *UJtj oljLotV AeSJ <-tl^ 

'Aishah %> reports: "In the early part of the night the Prophet |jg' used to 
sleep, and in the later part he would get up and pray, then again he 
returned to rest in his bed. But as soon as the Muadh-dkin called the AdMn, 
he would get up again. (Sahih Al-BufcMri: 1146). 
c. The practice the Messenger of Allah jgf stuck to towards the end of his life, 
was to continue to pray until true dawn. However, after performing the 
Rak'ah before Fajr, he would lay down to rest a little. 

1186. It was narrated that 'AJi gftg. ,^ - ^ g^ _ mn 
said: "At every part of the night * , * 

the Messenger of Allah |§| prayed "-*>■ -jL-j Oi -A***" UjJ^-j . ^ '^?j 

Witr, at the beginning and in the . - i-. ^ .<« - . ',,.; '■• -. >•■ '■< - > 
middle, and finally his Witr was - 

just before dawn." (Hasan) j* a'jLj> ^ *vl*. o* t.Jliil ^1 

J| e yj J&\j 'sI^j'j i!3 ! oi -511 

ft^J (j* (^l)^oj 'ji«- ^ -U>o» jf- ^ 1" V / \ : Juj- I 4^-j^i [o™* - «i^~^lJ •?Hj*H 

Comments: 

'Witr being just before dawn' means that he 5H performed Witr at the last 
end of the night, so much so that, by the time he finished the Witr, if was 
already time for the Adhan, His praying Witr almost before the 'AdMn of 
Fajr confirms the fact that this is the final prescribed hour for performing 
Witr. 

1187. It was narrated from. Jabir &-^~ - ■^^ oi ^ ' -^ ^• is ~ ~ ^ AV 

that the Messenger of Allah Ht f ., '.,,1, <<? „ 

■a "T*ru c ,J ,•■(* t,A**sl l^-i>- 

said: Whoever among you fears 

that he will not wake up at the :Jls ilf jiil Jj-ij ^ 'ji^ 0* '0^- 

end of the night, let him pray Witr 

at the beginning of the night, then 



^l ^ t^ji^psi UjJ^ : ijXp ^i ^1 



go to sleep. Whoever hopes that ^j . j%i li Jill Jjf & °yj& tjdjl 

he will wake up at the end of the ^ t ^ '-..-■.,• £ » > ', ' 

night, let him pray Witr at the end Jifc** 'J^ 1 J^ 1 ilrf Ji ^ ^ f^ £?* 

of the night, for recitation (of the j^, ^, »|^ . Sji .ji)l jA j* 

Qur'an) at the end of the night is ' ' /,.-'.< i , ' 

attended (by the angels), and that ■ " J-£»' >^)*j • 3jj*ss« 
is better." (Sahih) 



The Chapters Of Establishing ... 216 \4&..3ii*J-\$ eslJJLail .£*.£; w1$*5 

Comments: 

a. It is preferable to perform Witr in the later part of the night. 

b. It is also better to perform some voluntary Rak'ah before Wiifr . 

Chapter 122. One Who Sleeps Jj °^> iU ^ £,X> ' - (HT „^JI) 
And Misses Witr, Or Forgets ' ' >. ^ • f 

1188. It was narrated that Abu J\ ^ jSJA t cjLii jjf Gli - nAA 
Sa'eed said; "The Messenger of "', i ,.' >. ~, 
Allah M said: 'Whoever sleeps ^ ^ 0? ^ J 'I^uM > 
and misses I<VBr, or forgets it, let ^ ^JJ j; £ £ ^•j, ^ £j^ 
him pray it when morning cornes, ( ' ' .. 
or 'when he remembers.' " (Sahih) -h^" e^' b* '-J^ oi s^ ^ '%' 

jjjJI ^* iU ^B :j|| <Iil Jj-^j Jli :JU 

. &tj}2 J I t T^s* 1 lit J /»;<» t 4™J J I 
. ~-&j*£-J jjljjjlj L^J&Julj t*5L>Jl Aj^Jtu^j t4j *-L*1 /jJ JLlj /jp 7tjtv5 

Comments: 

The correct time for Witr is until before true dawn. But in case of an excuse 
mentioned here, we can pray either after true dawn or any other time of the 

day. 

1189. It was narrated that Abu -^1 j 'lj-^4 if. J *^" &•*>■ ~ ^ A ^ 
Sa'eed said: "The Messenger of ^ ^ ^ ^ <^ -*,, -, 
Allah |§ said: 'Pray Wifr before ' - ^ ■ " ■ ■ /*J ■ . J 



morning comes.' " (Sahih) ^1 5^ 'j~^ ^J ^ t^-^i 5* <-*y^ 

Muhammad bin Yahya said: t . \ ,- -,.i . *,.z , _ ? . , ; , »,r 

"This Jfedifc indicates that the ^ ^ JU ^ f^ ^ f ,"^ 

narration of 'Abdur-Rahman (no. . « Iji-is £$ J»S 1 jjjjl»' : 1H 

1188) is feeble (weak)." . , ' 

- - i. ' ' . ' ' 

j>-\ /y> AxSj JaJlj jrll* i?^ (Jr^ 5*1^ ^-<U t/jJj3U*^iJl ijJ_^ L j t J^^JS A=>-j>-\ '. TC^J-zA 

Chapter 123. What Was i j, J tl^ U it - ( ^ TV ,^«*J|) 

Narrated Concerning Witr ' - ^ .„*".,■■>,, - 

With Three, Five, Seven Or £^i 2^i ^r-^J "r*^ 

NmeR«fc'«fc ' ^ (riY ^ 

1190, It was narrated from Abu '<*S% If. u^^ ^ ^-^ " m * 



The Chapters 0£ Establishing „. 217 l&£ -&U*% c^l^JLaH *»13t i**\$A 

Ayyub Al-Ansari that the , d r , j • ^ „ ,».,*. 

Messenger of Allah £g said: "PWir 'y^* 1 £" '^-^ ^ :^-^ 

is Hfl^. I1] : Whoever wishes let ^ t ^)| ^ ^ ^ ^ ni^ 1 <j* 

him pray Witr with five (Rak'ah), '" ' ' 



and whoever wishes let him pray : ^ $& ^' ^J "^ lSj 1 -^ 1 vji 1 y* 1 

Wi.fr with three (Rak'ah), and — .^, ^ ai ^ . j£ ^> 

whoever wishes let him pray Witr „>',.' ' , , „, 

with one (Rak'ah)." (Sahih) °jij>& *V- l^J -4^ ji*^ ^ 



ssj^ 



'JJ 



UJ J>- I 4~J« ^J I /jj j>J flj I UjJ^* _ ^ ^ 



LC-J^jji fz*=>T^0 i^jjLjdlj trtJb j^pj (_£jjJ'j c <s^-i^J L~^Ud!j iijlj- /jj\ <&*>^0j L 4j (CJbjjt 

■ ^A**j 
Comments: 

To some scholars Witr is Ho^q 1 ' means it is obligatory, although the same 
word (Haqq) has also been used in the context of having bath for Friday 
prayer, but nobody believes it to be obligatory. Anyhow, in the light of this 
Hadith, it must at least be taken as an emphasized Sunnah. 

1191. It was narrated that Sa'd 
bin Hisham said: "I asked 

'Aishah: 'O Mother of the li-jy- ^ J> %*^ ^-^ -^ ly. '&£J» 

Believers! Tell me about the Witr . ,"''.% . -,,,>-, '/ --,.-' . , 

of the Messenger of Allah |§.' She ^ & tL ^ ji ^ 5jlj J J <J* l!ibi «J*. 

said: 'We used to keep his tooth l\ t; : ^j| tlisli ilJti :JlS a^ ,jJI 

stick and water for ablution ready ..,__ , ^":, ' „',• 

for him. Allah would wake him -M 5 s1 ^J /J C^ ok? 1 'o-iP 1 

as He willed to during the night, ^l &3 .^ij : ^. ^j U ^ :^JU 

and he would use the tooth stick , , , ' ' * ' ' ' , 

and perform ablution, then he Uaj^i iJj—y • Jpl p^ ^s <J' ^ ^j 

would pray nine Rak'ah, during vj, ,-. ; ,j> i, ' . ^ -,. j^> s{ 

which he would not sit until the '- °~^' s ' ^ J CT^ V~^ r 1 

eighth Rak'ah. Then he would call IxLZSj 3il ^J& . <£j ^-^ . JiotBi ale 
upon his Lord and remember 



upon ins L.UJU: auu rememoer . j », <f ,' , ' * ,»., s ; >*.„., 

Allah and praise Him and f^ r /(^ ^ ^- r ' 8 ^ 

supplicate to Him. Then he would t £i| ^ii oil; ij . ^L»lS5l ^i5 

get up without, saying the Saiam. s{ „, . ?,>,«, ,'.„ ^*, . ", 

Then he would stand up and pray r" •%" ^ i>^ ^J J^^-J "-^^iJ 



!1] They differ over whether it means 'a requirement' or 'true,' meaning that it is an 
established Sunnah, based upon the different views about its status. Haqq is sometimes 
used to mean 'a dut/ like in the case of the 'right" of Allah upon the worshipers, 
and, the 'right' of the Muslim upon the Muslim. 



The Chapters Of Establishing .,. 218 V&J* &-JI^ o)^Jua!l iUSj *->\$A 

the ninth Rak'ah. Then he would „,,.,,, » , j> ,, cJ - - ; ,* ., 

sit and remember Allah and us*" J- i^H ( |J • ,■ . ., c-^ 
praise Him, and supplicate to his ;jA£ ^jAI 3M -^ 3*3 p^i ^^. 
Lord and send blessing upon His , ,,- .■* . * s '<■ <>" *,*, 

Prophet Then he would say Salam -^'j 'M *' J>*j "cr- x ^ •**£ 
that we could hear. Then he ^ t ^-j J^ •*, -£,f ^jjjj, 
would pray two Rak'ah after the - _ y > s 

Salam, while he was sitting down. ■ p-^" 

That was eleven Rak'ah. When the 
Messenger of Allah H grew older 
and had gained weight, he would 
pray Witr with seven Rak'ah and 
then pray two more Rak'ah after 
he had said the Salam.' " (Sahih) 



jj /*A-~a ^>-j^-ij t £ ^^ /Y : ( _ 5 i^Jl xp f'U^JU \=~j*p 5ibJj .Xa«> & Ij^a^y* aj j*w 

. I^aika 4j 4~*i ^1 jjj jSj ^l {jp Vt~\ : r Lt^x^a 

Comments: 

a. Nine Rafc'afc of Witr is in fact Tahajjud, along with Wzfr, prayed with one 
Taslim. 

b. In a Witr of nine Rak'ah, Tashah-hud must be recited on the completion of 
eight Rak'ah. 

c. It is allowed to pray fewer than eight Rak'ah for Tahajjud prayer. 

1192. It was narrated that Umm g&i : £p J % g j$ G&. - mY 
Salamah said: "The Messenger of 
Allah used to pray Witr with 



seven or five Rak'ah, and he -f ^ t ^j J - t J^, ^ (j ^ 

would not say Salam or speak in ' L , . i- _ v ' „ / __ „ 

between them." (Sahih) ^r~i j.3i $8 5"' <J_jAj <J" : ^^ ^^ 

°* ■ ^ ■" 



■f 



.*s 



jS'jj ^j-^ jji\ ^-i-? :i-jI tJuJJ ■ #Ls iYY^ /V: JLmJI -t>-j>-T [»j^a>] :«/»" 



The Chapters 0f Establishing ... 219 L&& <&-J|$ Ol^UaJI . -£»*!( i-j>5^ 

Chapter 124. What Was i j| i ftU- U iU - ( U i ,^«JI) 

Narrated Concerning Wirr ' ' - * * ' , ' 

When Traveling (Mr «^D ^J> <jS 

1193. It was narrated from Salim 3^\ J '^ ^ ^ && - lltf 
that his father said: "The :5j,jl* ^ i^ IL'jU- : Vl5 jj^ ^i 
Messenger of Allah jg| used to ? '^ ,„,';...> -f>s 
pray two Rafc'nft while traveling, 5*.' ^ 'f^ <>* 'j^ ^ 'V- ^ 
and he did not do more than that. j^, • ' V* ^ ^ ^- ^ .^ 
And he used to pray Tahajjud at •- * * " "* ', 

night." I asked: "Did he pray '& -i>4? <J^J - 1**^ ^jd ^ -u~*^j 

Witr?" He said: "Yes." ((Da'iY) . < v „>.' , r .*' . * k ' ..?.. 

. , , i ir i ^ . . a ^b^*i! IjLa • l^j ' ,,f ^j^ ^ J^j 1 41LJ VoT : ■?- c Jiil [«-jlas^ aiu^ilj :«j»i>cj 

■c" 

1194. It was narrated that Ibn £^ -^ - ^^j I-&. - UU 
'Abbas and Ibn 'Umar said: "The '' „ 
Messenger of Allah g§ prescribed oi 1 a* i ji^ 'if- <-j& If '■•^kj^ 
two Rak'ah of prayer when && i, J . *- tf. ,u,i ,-> .,■ - ,;- 
traveling; they are complete and __ * " 
are not shortened. And Witr when .jZ& f Jf fUj U>^ -,j~*Sj _A~J' «^= 
traveling is Sunnah." m ((Da'if) ' *, -: s . ,. : , 

. iiU (jjLJl tijjjJl jJi;! i^jj^jJl Ajawjj [l-A>- <Jl**.* 2> «li->J] :sja_pBj 

Chapter 125. What Was J *l£ lSuG-(no j^Jl) 

Narrated Concerning The " ^ ^, ^ ^q 

Two Rakah Sitting Down ' • -i~ * y 5 r 
After Wjrr 

1195. It was narrated from Umm tilt :jlJj ^ iliJ GJjU- - m« 
Salamah that the Prophet ji§ used ,.>.,*■>.».,<«!, ~, -,. >«,, 
to pray two short Rafflfc after ***■>* ^ ^J*** UJi * :iLi ^ <* iU> - 
Wrr, sitting down. (Sahih) z£^ jtf 'J. <.&\ ^ <. c ^\ #■ <.*gfi\ 



[1] See nos. 1063 and 1064. 



The Chapters Of Establishing ... 220 14-fl JCuJIjf ciil^liaJ) AatSl t-il^jt 



1196. It was narrated that Abu f^? 1 ^! Cf. u^v* 1 ^ ^***" "" ^^ 
Salamah said: "Aishah narrated ,„;, ..- t. , r > ,<s , ,.-^>,, 
to me that the Messenger of Allah ' ' '" ^ t^^ 
|§ prayed Wi'ft- with one Rak'ah, <.J& ^\ J, ^-J^ ^i- i^lJjVl l^lc 

then he prayed two Rak'ah in "• ti' "■*' k < s ' v""'T ' •' 

which he recited while sitting, : ^^> y~-fc- : ^ ^ ^ «j* 

then when he wanted to bow,, he ^ p .«J^I>. ^ g| , &\ Jj^S ilf 

stood up and bowed." (Sahih) ., ( . , ' ' „ * . 

J^-^ (^ III (_pH' ^-"L^J 3-^J A^\ ajL^f a — • L L^jiLw^Jl ZjLj? t*J « ^_j^l I WEJ^tJ 

Chapter 126. What Was J g£ U uC - ( in »«JI) 

Narrated Concerning Lying „ ". „ ., ,'„,,„' » » , a „ .„ a 

Down After Witr And After J^ 31 J** J ^ /j 31 -**J, ^^ ! 

The Two Rak'ah Of F«/V ' (^ a ^,-ji) 

1197. It was narrated that IL 1 ^ :aUJ ^ ?JJ> tife. ~ mv 
'Aishah said: "I never used to see . , „ „ - •-, „ , . , f .> 
the Prophet . jg at the end of the ^ ^ ^ '^^ J /*- ^ <■& 
night, except that, he was sleeping ij^U-^Jl J^ ^ lib ^f 5£ 'f-^Q 
near me." (Sahih) -°f f ■*'>.* ".---- 

Waki' said: "Meaning, after «*" jl <^ S °^ U :cJU ^ ^ 

Comments: 

a. The normal practice of the Messenger of Allah g| is to start Tahajjud after 
the middle of the night, and finish it an hour or two before Fajr. That is 
why at the beginning of true dawn, he would be sleeping. At times, 
however, as we find mentioned in some of the Ahadith, he would remain 
praying until the end of the night. 

b. A person is free to perform Tcthajjud at any time of the night and as long as 
he wishes, according to his own. convenience. 

1198. It was narrated that (£U : tli J\ % p_ y\ t£U - \\ <U 
'Aishah said: "When the Prophet 



The Chapters Of Establishing ... 221 1&& &-J1_j iiil^Ua)! &»t2j wI^jI 

H; prayed the two (Sunnah) . • . > • «ii >-■>.' gfj >■•, '.. ._-. 
Rak'ah of Fa/r, he would lie down ^ c**^v -. 0* ' - C* Jrf . 
on his right side." (Sahih) ^ L iyJ> "^ <.fej*j>\ ^ tjULiJ 

£ * -- ^ ff ^a 

Comments: 

It is a Sunnah to lie down after performing the two (Sunnah) Rak'ah before 
Fajr, but it is also proven that he §| sometimes avoided doing it. It is also 
reported from 'Aishah %> that, after finishing his Rak'ah of Sunnah before 
Fajr, if she had been awake, he would talk to her, otherwise he would lie 
down until he was informed of the Iqdmah for Fajr. prayer (Sahih Al- 
Bukhari-1161) 

1199. It was narrated that Abu i*^ 1 &^ ^^ Cf. ^* &■**" ~ >^ 
Hurairah said: "When the >• v ;J- .f.l ,cf-;f . r --i >., 
Messenger of Allah jg| prayed the '__ - ' - 

two (Sunnah) Rak'ah of Fa/r, he :Jl» 5^^* ^1. j* tj^l ^ 'j4^» ^ 

would lie down." (Sahih) . -;, .,•, ?, ,r, ^ *, -f ,, :,i 

ji^l ^j J^> b! 3gg «l Jj^j oL> 

Chapter 127. What Was J j' J £t f ^ V'*? ~ ( ^ Y v r^ 

Narrated Concerning Witr " * (m ^1) JA^'Ji i* 

While Riding ' ' y ^ 

1200, It was narrated that Sa'eed ^ &&■ : §>^ <>' -^ ^^" ~ VY * * 
bin Yasar said: "I was with Ibn . - rf . ,,,,- . - * °- >» t »si, 

Umar and I lagged behind and * ' - „ - 

prayed Witr. He said: 'What kept $ 4il J^ ji (>*^1 ^ ^ 5** drt j^? u^ 

you?' I said: 'I was praying Witr.' '_-,- ,,/'•' , .- ' .f rf, . ,-> 

He said:. 'Do you not have the ' i • *-/■ '—■ ^ "T* ^ - r * Kp 

best of examples in the Messenger U : Jlii . o^jS oiliJa . ji& ^|! ii ols - 
of Allah Hg?' I said: 'Of course.' " ,t ' - > -.* /■•» 

He said: "The Messenger of AUah ^ ^ Ul : JUi "^J 1 ; cJi ?dUii 

H used to pray tASrr while riding : Jli . Jt : cii ?tl^ S^f j| 4il jy:^ 



his camel/ " (Sahih) 



■ sj^! c?^ y,y. ^^m^ Jj-*j ^t 9 



The Chapters Of Establishing ... 222 \&& £~J\$ oijJLall JU\3J ' uJgl 

Comments: 

a. Wifr can be performed without alighting from one's mount, while an 
obligatory prayer must be performed on the ground. 

b. Witr has to be performed even during a journey. 

1201. It was narrated from Ibn :.^>\iCrl\ Jbjj ^ .uiji uiA>- - ^ T * ^ 
'Abbas that the Prophet i§ used ., ,•, >. >,s, .<;* , <>.- >f .<* , 
to pray Witr while riding his ^ *^^ ," 

mount (Sahih) h\S |g| {Jl\ ot <_,*&■ ^1 j^ t^^e 

Chapter 128. What Was Jjfl ^ *1£ tf 4»l? - ( \ YA p^-Jl) 

Narrated Concerning Wxrr At " " ( nv ^,) p ( j«f 

The Beginning Of The Night <^ yj 

1202. It was narrated that Jabir '-'Ay & jUIU tSjlS jjI £&£- - >Y • Y 
bin 'Abdullah said: "The >','. r j«- . .?-» f j. , ., ,<<•, 
Messenger of Allah |g said to ' J jr . & m l^~. 
Abu Bakr: 'When do you pray ^U- ^p <-J^ ,jj x»w ^ 4>! X* 5* 
Wiirr?' He said: 'At the beginning "V ^ / * /, -; -'; M a , , 
of the mght, after Isha. He said: ss - ^ ' -^ J - - ^ 
'And you, O 'Umar?' He said: 'At t jOJj J*f : JU tf'jj. &? $* :_£>. 
the end of the night' The Prophet ; ,, f t „ „r- * , " „ • ' „ 
m said: 'As for you, O Abu Bakr, :JUi '*/•* U - cjU " :JU •^ il ■# 
you have seized the trustworthy tf ^ ^f ijf, : ^ ^j| j^ , j& -^f 
handhold (i.e., you want to be on * ^ ," "'... ,«,'«>■ I 
the safe side), and as for you, O t^* t ojT iSIj -,yJjJ^ oii-B t^ 
'Umar, you have seized strength . «s%ail i oiiS 
(i.e., you are confident that you ' ' 
have the resolve to get up and utlt :'Zy. ^ Juli ojlS ji! biH^ 
pray Witr).'" (Hasan) , , ., ^*, 4i , J0 }i ,, 

Another chain with similar '^ ^ "J-^i ^-^ : 3^ 0? ^-^ 

meaning. -,! 'JJ> &\ ^ i/Jl ; ^ t«! J^p ^ 

.;>j ^li .j& ^ jii g *^i 



The Chapters Of Establishing ... 223 Vfe* &-JI5 ol^^Uall A»t3j w»j*1 

4jy^>- ^1^1 jj™)!j iij Ui\j iLjJj- jjj YT« tT*<\ /f : ju^T ^j^l [,>-*-] ■tt.J*" 

Comments: 

a. Witr can be performed at the beginning of the night as well as at the end of 
it 

b. To perform Tahajjud and Witr at the beginning of the night is to be secure 
against the risk of missing them (due to sleep), whilst performing them at 
the end of the night is to take a course of courage and determination. The 
latter is, therefore, preferable. 

Chapter 129. Forgetfulness ^ y£& 4^ " (m r*-*^ 

During Prayer ' ( UA «^l) j^L^l'l 

1203. It was narrated that : -y£ ^ ^ ^ &\ xi &jj. - ^Y<r 

'Abdullah said: "The Messenger = ' *X - > > • * - <* - 

of Allah H prayed, and he added hf 'o^* 1 0* •■#-* ui Uf b *^ 

or omitted something." (One of :JU <il x£ ^ iI^Ip ^ <jU»l>!l 

the narrators) Ibfahiih said: "The ^ " ^ ^ , a E 

confusion stems from me (i.e., he Jl» o**> y ^y 3H ^' djr*J <J^ 

was not sure which it was)." "It 3 ,, c .jj ^ . t.fa > ^ 

was said to him: 'O Messenger of r -. ' l */' "' 

Allah! Has something been added iff Ufl» :JU fS^ ;St*JI J ijf Ijuil 



* "^ 



to the prayer?' He said: 'I am only «£ J 'f : ,',' ;.-■■:: ■ -> -:f *v 

human, I forget just as you forget. x ^ a * ' OJ ™** t * w ' - r " ! 

If anyone of you forgets, let him J^J; ii «^Jl>- ^*j (j?^- 1 ^■'■■•K 
perform two prostrations when he 



is sitting (at the end).' Then the 
Prophet JH turned and prostrated 
twice." (Sakih) 



m& 



Comments: 

a. Prostration is among the highest forms of worship. Satan, therefore, sorely 
abhors it. A true believer's act of prostrating before Allah is a source of 
humiliation for Satan since it defeats his design to make the slave of Allah 
lose his reward, but by making those additional prostrations, he has been 
able to earn even more reward. 

b. There was great Divine wisdom behind the incidence of forgetfulness on the 
part of the Prophet jf| during prayer, namely to make a part of education 
for the believers as to what is the ruling in the Shari'ah for such an occasion, 
and how to remedy it, i.e., through additional prostrations. 



The Chapters Of Establishing ... 224 1^9 &*Jij oljJUaJ! £»\3l wl^4 

1204. 'lyad narrated that he £^ -^ >° yjj, £k, , u>i 

asked Abu Sa'eed Al-Khudri: ,„ ' ■ „ 

"One of us prays and he does not J?^ '■ f ^ u* '^** a* 1 ' Jrf^J. 

know how many (&*-«&) he ha* ^ rf 'j^ £f *.&, ^ . ^ 

prayed." He said: "The Messenger ""' [ f t " i ^ °^7 

of Allah g| said: 'When anyone of ^ <£.>& "^ ij^4 ^^ : <3^ t(JjJXji 

you prays and does, not know |^ ;. .^g ; *. , : , -. ; . '.-.if |, 

how many he has prayed, let him ^^ *■ ' - J - ^** J ' ■<J~* 

perform two prostrations while he j^-i>^ •*?>™ffi 'J^ 1 ^ j^' ^ ilj>-f 

is sitting.' "(Hasan) ' ' _ ^„ 

llit JS\ jjlfi jjjj JU ^ l_jLi Loji^Jl tJjb jj! 4^-jsf-t [^y-P- oib~"t] '.7tij>a 

.^jjAJjlj t^UJ] t>v>w>j 11*^:7- tL^JLojill <C™3-J 4,4; JjilLv^j tijJj- ^ \ 'T^It- 

Comments: 

a. Performing prostrations while sitting means he does not have to stand up to 
perform his prayer or Rak'ah; just two remedial prostrations shall be 
enough for him. 

b. It includes a hint that the prostration of Sahw (remedial prostration) is to be 
performed before saying the Salam.. 

Chapter 130. Whoever ., J^ 1 J* °d* ^ * ( vr * : f^ 

Performed The Zuhr With. (u<\ iLd'l)' aU jAj \ZJj- 

Five Rak'ah Because He 
Forgot 

1205. It was narrated that £ A - ' .,& - &*J &^ _ VT , 

'Abdullah said: "(Once) the \', ' _ ,'. ',.', <t ,' , . ; *„ „. 

Prophet f§ prayed Zuhr with five ^ '^^ a 1 . <^i ^-^ '• "^ i^ Cri 1 ' 

Rak'ah, and it was said to him: =- - .-•, ■' 'i--u .»*! - .-" ! > 

Has something been added to the ' " ";. J . - ' 

prayer?' He said: 'What is that?' .St ZsQ^J**. '■£& ^ ±f. If <.%&£ 
They told him, and he: turned . <>.;,« t , . - A >? 'i -• f •' --in 

back towards, the QjW«h and '^ f ^ ^ ^ ^ " L ^ ^ 

performed two prostrations." i&rj ^^is ..i] J^a .d^illi l»j»...-:.JlS 
(Sahih) 



•lk 1 



lA>B*M JvJ-i^iJ 






The Chapters Of Establishing ... 225 lg£ &mM$ (iiljWI A*S3i <-*tj*f 



Comments: 

a. Forgetfulness is a part of human nature that could happen even during an 
act of worship like prayer. Therefore, whereas negligence is censurable, 
forgetfulness is not. 

b. There is also this wisdom behind the bestowal of the office of prophecy to 
the humans that, by this way, the Prophet's life-example shall be a source of 
guidance for all the aspects of human life. 

c. Remedial prostration is in order ewen after one has spoken something after 
saying his Salam. 

Chapter 131. What Was p &Li £tf U JjC - 0T \ ^cJ!) 

Narrated Concerning One /(%/ .. ... ., . . ,*■%. 

Who Stands Up After Two ( W ■ ^1) UU ^1 ^ 

Rak'ah By Mistake 

1206. It was narrated from Ibn J} &} '/? J>) J ^^ &^- - ^ *"* 

Buhainah: "The Prophet J£ Sdi Gsi- : \J\i & X ^ i '^ 

offered prayer, I think it was the * \ 

'Asr, and in the. second Rak'ah he ,y- 'g-j* *' o^ 'ijyy 1 <j* "S-^ CJ? 1 

stood up before he sat. Before he "tij V,, 'i- « s ?u -f :> ." > -i 

said the Salam, he prostrated °J " ^"^ ;J — " • ^ 

twice." {Sahih) 01 3^ p jg&l J ^ iS .>^l L^jf 

^>t^l *J-^t J' (J^ OlJ ULU . ^\*J^J 

Comments: " " 

a. If one forgets to perform the medial Tashah-kud, he should make two 
prostrations towards the end of the. prayer. 

b. Remedial prostration can as well be performed before the Taslim as after it. 
(See. H. 1213). 

1207. It was narrated from.. £&£ :'C^ J\ ^ JZ: y\ (•£!£■- VT-V 
'Abdur-Rahmah AI-A'raj that Ibn _ f _. ^ /'^ __ ' ' ^ y ' >o __ ^ /o 
Buhainah told him that the ^jyl* o? ^ J'' ' J^Si 1 S 'i* S? 1 
Prophet m stood up' m the second J £^ . ^j, J - ^ gg^j. • 
Rak'ah of Zuhr and forgot to sit. ■■-.-■ ^ L. 
When he had finished his prayer,: j^j isjjjli ^ Jjjj j tjli^l o3ti 
and before he said the Salam, he = , . ^ » ,«, »■:, . *f> ;, v ,> 
performed the two prostrations " ^ **' - u - • ^ v ^ 

for forgetfulness (Sakw) and said ^1 o? «j^ SiiJ 5i' ^ frS* 1 *l o-^v" 



The Chapters Of Establishing ... 226 t^J £uJtj cjl^Uall £•£! ul^j 

the Salam. (Sahih) , >, . , * , .^ . , 

.^ji^J! ^j _^jij| ^ ^_j ^ fU j§| 

. 4j ,_ycJ CoJj- /^a OV * : ?- tjt-LwO A^-jJ^I t^JjLJi tl-jJjJl jJsui [^bPv^J I fl*J j^J 

Comments: 

The Hadith removes the confusion and establishes, that the incidence of 
forgetfulness related to the Zuhr prayer and not of 'Asr. 

1208. It was narrated that £^ : <^ - i^ (SU- - U-A 
Mughirah bin Shu'bah said: "The = , ,■ ^ ^ „_ -,.**,, 
Messenger of Allah §| said: 'If i J^ °Lf "^^ b\^ :<J&y, & -u^> 

anyone of you stands after two J> Cf. u4 iJ" ' J^ d '<^ d* 

Rak'ah, if he has not yet stood up i'\ '',',",, ' '.' ' " 

fully, let him sit down again> but <J^> : <J^ V 1 - 1 - 1 oi i!s?*" o* 'f-J'^*" 

if he has stood up fully, then let .- .a* ^f -is ,^ jv , .« ;. ■*,' ,^ 

him not sit down, and let him "' " J ^ *■ . ' -^ 

perform two prostrations for bis .{jAa^ii USli I p . ' . j lli ^IxiS'jJI 
forgetfulness (Sahm).'" (DaHf) ; ' ., ,„ „ ^ * : t 

f»j^> jl*>JI y)^r % * si- \ jj\ p, m /jjl 'K&j^Jfj i it? ^jjiJl OLoL* t-LjJb^ -** ^■Y'l:?- t -JL>- 

Comments: 

a. This confirms the fact that an additional Rak'ah started by mistake must be 
completed. 

b. Performing the prostrations for forgetfulness is enough remedy for having 
performed an extra Rak'ah as well. 

Chapter 132. What Was ^ i U- tf ^U - (\rT ^^Jl) 
Narrated Concerning One « ' , /„/ t, . * - 

Who Is Uncertain About His 0*^' J\ ^J 3 $**> <J **" 
Prayer; Let Him Refer To O V y ii>dl) 

What Is More Certain 

1209. It was narrated that ^ t *£j, ^iiji jlf Ujli - \\*\ 
'Abdur-Rahman bin 'Awf said: "I ,. > t ,1 so , - - , . t 
heard the Messenger of Allah jg 0? ^-^ ^-^ : ^^ 1 t^U i?i 
say: 'If anyone of you is uncertain 



The Chapters Of Establishing ... 227 l£J itiiJij 0I5WI "5*^1 tjtjji 

as to whether he has prayed one .>>,., '-i ' ■ i ' 4 ' ' ° ' ; 'T- 

or two Rfik'ah, let him: assume it is ' --^^ ^ iJ s ^ - <J* 

one. If he is uncertain as to x£ ^ t-^ti- JA ^ t i_J^ ^ 

whether he has prayed two or - ,, /, ''-'.. 1 ,. fi 

three, let him assume it is two. If J* 1 J -^J ^ : ^ ^> :* a^~^ 

he is uncertain as to whether he ^0\ j± 'Jj^J, JjL* £jj : J^ Jg| 

has prayed three or four, let him. '**,", ,«, . * *- 

assume it is three, Then let him J. ^ ty -"'^J ty^~& <.p*;ty\j. 

complete what is left of his ^. ^ ^ ^^ ^^ ^ 
prayer, so that the doubt will be 

about what is more. Then let him *«3 *j - U">^ l$l*>«^* £p *'i il»^l»( ^ 

prostrate twice while he is sitting, .>.,:,' j~ *- ';. . . „- ,- 

before the TWim (saying the ^ f*^ 1 ^- ^ *>* & & U 

Saiam).'" (Hasan) JlS ^Jl>- J*j O^i^ ■^4*^* p -J^O^' 

. <»l. »i jl 

toU^iJlj oib^JI ^ dLL> jj^J :<_jL iSjL^iJI t^ijjill ajtj^I L t j*»^'j i^jflu 

.Al"^:^ t| jL»j J .up *L_JL r^ jU~*[ ^Ij * ur*JJb iCTTOiTTi 

1210. It was narrated that Abu ^> J* 1 ^^ '•<■?& ^ ^^ ~ m< 

Sa'eed Al-Khudri said: "The ^ ^ - t j^ ^, ^ t ^-Aj, 

Messenger of Allah 5H said: Tf - ' ' ( ' - ' , - , , 

anyone of you is uncertain about •hz~" ^ If '■J^i if. V^* o* i p^ 

his prayer, let him put aside ^ ,•„' : |g ^ ' 6 - ju : Jli ^AiJl 

uncertainty and act upon that ' . 4 ' , .„ 

which is certain. When he has Jl* jl^lj liLUl ^li iJ'lU' jj jU'Ji-f 

made sure that his prayer is ..;-=.. '- ^ 't'l!ti -£.;.i i'i' -u 

complete, then let him prostrate ■ lb* • ' ■ f w^ s ' tr 11 ^ 

twice. Then if his prayer was . SljU SiS^JI cit? tS*l; iiSU* <iit? 5^ 

complete, that (extra) Rak'ah will _ * „ s , _ < , ..-.,..' 

be counted as voluntary, . and if f 1 ^ ^^ 4^^ '^ u ^^ fy 

his prayer was lacking, that ^j-f pj ^Iji^-JI .iJl^j t ^;SU 

Rak'ah will complete his prayer, ' ' ' '' * 

and the two prostrations will rub ■ s t)"4-^' 
the Satan's nose in the dust.'" 
(Sahih) 

djJb- jjj oVl:?- mJ j_j^™JIj o_jL«J! ^ j+^l ■— 'Li tJ>-L^Jt LjJl^i ^j^-I :«jj>tj 

."0 Jj_] 

Comments: 

a. If two sides look equally possible, in case of a doubt as to which one is 



The Chapters Of Establishing ... 228 \^s &-JI5 ^1$W1 &»ts| l^I^I 

correct, then the right course would be to stick to what is on the lower side, 
as mentioned under Hadith 1209. This is because, if analyzed rationally, the 
element of doubt in such cases would be only in the greater number, not in 
the lesser one. 
b. If, in spite of uncertainty in our mind as to the correctness or otherwise of 
our prayer, the prayer had in reality been completed, and still we had 
performed the prescribed 'prostration for forgetfulness', then we have 
certainly humiliated Satan. It is because Satan wanted to spoil our prayer 
and upset us, but thanks to our prostrations, Allah blessed our prayer and 
accepted it, and thus defeated the designs of Satan. The Arabic idiomatic 
expression: 'rubbing someone's nose in the dust' means to discredit arid 
humiliate him. 

Chapter 133. What Was j*-j ^ U 4^ - OTT ,^-Jl) 

Narrated Concerning One ^,^j, *U ^ . J^ 

Who Is Uncertain About His ■ ^ ^^^ "** <f 

Prayer, So He Should Try To (WT 5i>d!) 
Do What Is Correct 

1211. It was narrated that &!>- :jli' & -u^i CJjs- - ^M 

'Abdullah said: "The Messenger ,., ', ;,„•< <«, -„„ >,>■*,> 

of Allah m offered prayer, and I ^ ^ '^ '' ^ f /T 

am not sure whether he did : Jli . *2£ &'Jj f)\ CSS :ijS JU 

something extra or omitted . „, ,„„., ".'_ > _ of 

something. He asked, and we told ^ ^ C^ ''^^ hf 'frf'3 yij^ 1 

him, so he turned to face the ^ Sf ;SU> |g &\ J^ JU : ju 

Qiblah and prostrated twice, then "/-, ,- , ,.* „-■ ' -t - ,- .* ,s 

he said the Salam. Then he turned "^K> J^ oGlii . JUi . J^ j! Slj! 

to face us and said: 'If any new '?, «' <\> , '.' ,~ x°~°u v^m- 

command had been revealed ' ;' "' , 

concerning the prayer, I. would J* *iu»- _})■»' : JlS <-5f?ji && ^0> *5 

certainly have told you. But I am ,tf *-.- ^? ^v "^ii^tsV *• * -^L3,H 

only human and I forget and you t - r ~ J -^ ^ ' "3*^ • "V" ° 

forget. If I forget, then remind me, U *Slj - fJjjSi* c~~^ l^U . 5j-^J U? 

And if anyone of you is uncertain , -> ",-f «,,;- ^ 4 . « .- 

about me prayer, let him do what ^ ^ ^' >*^ ***" J >^U 

is closest to what is correct, then j^J 1LJJ £& i^j ttJ |pJl 

complete the prayer, say the * * ' ^ \ 

Salam and prostrate twice." ■ ^O^-^^ 

Comments: 

As already mentioned under Hadith 1205, the Prophet |§§ had mistakenly 
prayed five Rak'ak for Zuhr. 



The Chapters Of Establishing ... 229 \#£- ik*4)j ^»l$JUaI1 vUt3| ul^i 

1212. It was narrated that ^ .^ '£*&&£.- \r\V 
'Abdullah said: "The Messenger 

of Allah jp said: 'If anyone of you \£ 'jj*^° If <-\-y^~i\ If <-^.j 

is uncertain about his prayer, let ',,; -,,; i, .- . - ;,;?,„, - ,„., 

him try to do what is correct then ' \ ' ' ■ u \ •'■ J -t- 

let him prostate twice.' " (Sahih) J> '*£&] iiU Bt» :$& Jil J^ij 

Tanafisi said: "This is the basic °> , - s{ .. ,, fl ,. a,^,;r *, s ,. 

rule, and no one is able to reject • - \ • * 

It. . « A«jJl^j 






.^jL-Jl C-jJ^>JI Jail \_7L*Sn+&\ '. flu j^tJ 

Comments: 

What Tanafisi means to say, is that in case of confusion, the prostration of 
forgetfulness being an enjoined duty, is a settled matter with no dissenting 
views on it. In matters of detail, however, there could be a divergence of 
opinion. 

Chapter 134. One Who Says. ^a "Jjj. ^J : 1>K> - {\\i ^^JO 

The Salam After Two Or .* . '„ rj .$ -« 4 

Three Rak'ah By Mistake ° vr ^» V* 1 - V* -?' « 



1213. It was narrated from Ibn 



'Umar that the Messenger of Allah J?\ \£jj- : |Jll . j\L. ^ Al^-f j n-45> 

Kl forgot and said the Taslim after , ^ ^ ,* j 

two Eafc'a^. A man who was called '^ 0* 'j** 0? ^ ! ^ <S* '**^' 

Dhul-Yadain said to him: 'O ^ ^ |g ^ j^ *f ■-> ^ ^ 

Messenger of Allah, has the prayer ' , ,'>,+' , , „ 

been shortened or did you forget?' S> & ^^ J^j ^ <J"* -<j~*^ iJ 

He said: 'It has not been shortened e - r .f ■ - > ;f >, '1 )/ K . .--i, 

and I did not forget.' He said: 'But "' ' ->"- -- -r- j lt- . 

you prayed two Rak'ah.' He said: t!i[ : Jli t c ^yj U} &'j«at U» : Jli 

'Is what Dhul-Yadain says true?' » * k .-if -,.•- ■-,»... - «T ' 

They said: 'Yes.' So he went ^ J^^lx iJU .^ o^W 

forward and performed two ^sy J^i ^ .jUi : Ijfo ^oi^ 1 

Rak'ah and said the Salam, then he ' d _ ,,, a ^ ,* a * 

prostrated twice for prostrations of • J* 111 ^"-^ -^ p " r 1 ^ P 
forgetfulness. {Sahih) 

\'\V:?- i^Jjje^Jt ^jjj. j^~Jl >-jt t SjJL^Jl tjJjjjl tj?-\ VTs^^t? oili»>J]. : «j j»? 



The Chapters Of Establishing ... 230 ^-S &-Jlj oljj^ajt &ȣl ujI^jI 

Comments: 

a. If someone prays less than prescribed Rak'ah through forgetfulness, let him 
complete the missed Rak'ah and prostrate twice for forgetfulnss . 

b. Prostrations of forgetfulness can also be performed after Taslim. 

214. It was narrated that Abu J\ tf^ : j^ ^ ^ && - u M 
Hurairah said: "The Messenger of , , , '.,".,.,-,{ 
Allah ig led us in one of the & <■&?* $ if '£J* <*' if '^^' 
afternoon prayers, and he prayed ^ 4, j^ £ J^, -j^ ^ j 
two Rak'ah, then he said the ,, t , \ . -' 

Solum. Then he stood up and went p- 5 -^ ^ -d~^j irr^ ! uH^ 5 iS-^~\ 
to a piece of wood in the mosque. ';.- , . -\, . • r,> -i - ,. ..; 
and leaned against it. Those who " / ' , " 

were in a hurry left the mosque, o^ii -OjijZ ^LJl <jl£^> r^J ■ Lfc^i 



saying that the prayer had been 
shortened. Among the people 



oljl^i ■ y**j j£J y} fj^ll Jij . S^CaSI 



were Abu Bakr and 'Umar, but ^jb jij »^!l ^j l^ Jj Vj£ ol 

they dared not say anything. <',, , - '< 1, ? r * j, 

Among the people there was also J -^" J U - :JLii ■y J - J ? 1 !i ^*^- '^ l 

a man with long hands who was IJu ;Jiii f^ *f f-^i o'Jjf <ul 

called Dhul-Yadain. He said: 'O ' _ „^ _ _* "J , _ ..T \, ^ '._ 

Messenger, of Allah, has the -(j-^J ^4^ ^l» :Jli "^i jj^ _)i2J 

prayer been shortened or did you _ U . , U ^^j, | ^ ^ ^ 

forget?' He said: 'It has not been f~ -^ <js - j ,rs 



5-f 



shortened and I did not forget.' ^> -p-^ jU -ix^J <J~** '?& : j^> 
He said: 'But you prayed two ,?„ s{ ."■• , '- 

JRafc'flfc.' He said: Ts what Dhul- ' r" v" ' <> "^ "^ 

Yadain says true?' They said: 
'Yes.' So he went forward and 
performed two Rak'ah and said 
the Salam, then he prostrated 
twice, and then he said the Salam 
again." (Sahih) 

^ja £AY:t- (oj-cj j^_«j| ^ «jLi»il iLLj^; ^jL t»jl,/iU i^jliJI ^_^-\ :«jj» 

Comments: 

a. It is allowed to leave one's place after the prayer in congregation, even 
though the intention is to sit somewhere else inside the mosque itself. 
Greater reward is, however, promised for one who keeps sitting there for 
some time. The angels pray for blessings on the person as long as he sits 
there. (See Hadiih 799) 



The Chapters Of Establishing ... 231 1&3 &*J\ S ^IjJUalt *»t3l t-jl^i 

b. To try to confirm the veracity of somebody's statement is not to express 
lack of confidence in him. It means to secure increase in the satisfaction of 
one's heart. 

c. If the remedial prostration is done after Taslim (saying the Salam), then we 
have to say Salam once again. 

1215. It was narrated that 'Irrtran i^.| j t J£ij| ^ j^jj, £&- - U\o 
bin Husain said: "The Messenger ■*•■*, <« ; - . • ' , . 
of Allah H said the Saltan after ^^ 4^ ^-^ ^j-^^I ^ u^ 1 
three Rafc'a/t for 'Asr, then he ^f - ^ ^ - ^^J, ^ ^ 
stood lip and went into the "« ,. , ". , s , 
apartment. Khirbaq, a man with p^ : J^ ijr^*^ 1 u^ ^j*Z If 's-^ 1 
big hands, stood up and called ^j, - ' ol #- ^ ; « ^|'j '' 
out: 'O Messenger of Allah! Has ^ ^ - J ' ^ ^ ' U ^ J 
the prayer been shortened?' He Jij n3L£»Jt J la -S^wJl J^Jii £l» *5 
came out angrily, dragging his , ,<% t •• ,, . ,^ .-,? > , 
lower garment, and asked about ' *y ' -*^ - V - 

it, and was told (what had t jUi .ijljj. ^4 Liii «J ?ISl5J1 

happened). So he performed the , , , „ * -, • * ' : s ' • £- 

Rflffaft that he had omitted, then -^ ^ ye 11 **V< ^ <^ -^ u 

he said the Salam, then he -'J^'J .^j^j^'J .'J^'J 
prostrated twice and said the 
Salam again." (Sahih) 

Comments: " " 

a. As we have already seen under Hadiih 1207, it was the Zuhr prayer (not 
'As?-). Hadith (InIo. 715) in Sahih Al-Bukhari also supports this version. 

b. The Ahadith referred to above state that, instead of four Rak'ah, the 
Messenger of Allah ^ had prayed two Rak'ah (not three). These reports are 
more authentic. However, apart from this minor difference, the basic ruling 
holds, and it says that, in case a person prays fewer than the prescribed 
Rak'ah through forgethitness, then on realizing the mistake, only the 
remaining part of prayer shall be completed, and prostrations of 
fbrgetfulness shall be performed thereafter. There is no need to revise the 
entire prayer, even though some conversation would have taken place 
between the Imam and the worshipers in between. 

Chapter 135. Concerning The . ^ u ^ 

Two Prostrations Of ^ • ; • V f**+»> 

Forgetfubiess Before The ( w I U»d I) S& I Jj j^tl I J-&~> 

Salam - * ' * 

1216. It was narrated from Abu &!>■ '•£$'-} o>. ^Q~" ^-^ ~~ Wi°\ 



The Chapters Of Establishing ... 232 Ig^ &J\$ crf)^L^t ; **i3) r «-*1^jl 

Hiurabah that me Prophet |§ said: ;i , > ' i; j^'-"' ^ *. ' > > 

"The Satan comes to any one of f 1 ^ : a ^H & ] ^^ : ^ ^ ^ 

you while he is praying and %\ i*j,'J, .J\^ t 3lL J\ ^ (^jJl 

comes between him and his soul, m ,, *"'' * ',"1. a ';■.,''„ "' „'„ '' t 

until he does not know whether J f 5 "^ <JU £11.1^1 61} -JU lg ^M 

he has added something or ^jj 's, Ji^'^ % j~Ljd ^SU 

omitted something. If that *' „_ ,, i"", I , ,""" „ '' 

happens, then he should prostrate J=*-«3* iiills-' je ; lajji .Ja2i }l Slj 

twice before he says^ the Sdflm, ( -^-j * 1 : f , \ : ? '^ <\l- 

then he should say the Salam," ' ^ f ' ' r" 1 * J <**- <^ • 
(Hasan) 

{j* V'TT:?- tdji jSI ^jLc- -jj JU ^c i_jL> iS_jL^sJ! nj\i _jji a^-j^-V l^v-* 1 -] • pjj^u 

Comments: 

a. Prayer is the most important act of devotion and a means of linking man to 
God. Satan will, therefore, do his best to keep man from reaping its benefits. 

b. It so happens sometimes, that man's thoughts go astray during prayer and, 
as a result, he is not able to keep count of his Rgk'ah. In a situation like this, 
when he finds himself completely lost, he should perform the remedial 
prostrations of forgetfulness. 

1217. It. was narrated from Abu £^ .^ ^ f,^' gfe. _ uw 
HuraiTah that the Prophet §1 said: . * o' *^ s -■ , 
"The Satan comes between the uijf"' 1 :<iU^ ^i QjJ- : jJsj ^ jj-S_)i 
son of Adam and his soul, and he ;^r, f ■ - .?■?$.'- "■"-■■. m'*" -■■ ' ■ ■M- 
does not know how many Safe on ~- ' 

he has prayed. If & person notices 0j» :'Jli> ' «|g ,^3.1 j! s^a ^f ^ 

that, then let him prostrate twice '.- ;> ,„; „U' ■ ■'•>. ,,„ *,/=„ '.*.'«.. 

before he says the Salam." * •^^^^1^^^%^* 

(Hasan); 'j^l.'Ah JjJi : jl^j. Ii0 -i_J-2s if ^jju 

Chapter 136. What Was ^ *l£ U it '- < Vr 1 ^b 
Narrated Concerning One " ' 'V,*' ,: ■',„, ■■,,, 

Who Does The Prostrations Ovo *i*eJI) >5^J1 ^*j LiAj^g 
After The Salam 

1218. It was narrated from £'jA :£%L ^ Jfe jjt ^li- - VYU 



The Chapters Qf Establishing ... 233 t&jS &UJI 5 *i*t^UaJ1 JU.-J5} t-A$J\ 



^> y o 



'Alqamah that Ibn Mas'ud , „„ , , ,»,„,. 

prostrated twice for prostrations 'r?^l <J* 'JJ^ ^ "^ ^ ^ 

of forgetfulness after, the Sdam, J3J^ 1^, iJ^ZS J\ !>f l^ii 'J* 

and he mentioned that the *__, 4 sf _,__ 

Prophet^ did that." (SaWfe) lP ^ ^T 1 ^ J 5 "^ -p^l ^ £L& 

.iyi 

1219. It was narrated that ^[^ j tJ Lt£ ^ *lU £&£ - ^H 
Thawban said: "I heard the r , ' ^* ,' - ' ^ - * 
Messenger of Allah |g say: 'For (>° Jrf 1 ^! ^-^ : ^ -^ ^ <S^ 
every mistake there are two . ■ ■:';:, ,*-* . • ha ,-; ■; m"' 
prostrations, after saying the ' ' '" ,.-.,.- -- ^ .__ 
Sdam.'" (Hasan) J. j^ if- ij**^' •£? 'if- '6^*^' pJ^ 

g§ 4iii j^j ii*^. : j-ii ii;> ; ^ ^ 

Comments: - ■*>. *j*j '**A Jl 0>. **** &> 
The phrase 'for every mistake' means: regardless of whether the mistake is 
of addition or of deletion, it can be remedied through two prostrations (for 
forgetfulness). 

Chapter 137. What Was ?^' J- ^ U 4^ ~ ° rv r***^ 

Narrated Concerning ( wi «*dl) 3^U=Ji t j* 

Resuming The Prayer ' 

1220. It was narrated that Abu if. ^ if. ^M &&- ~ VYY • 
Hurairah said: "The Prophet g t ^| ^ J -&\ & &J. - siM .\Z 
came out to pray and said the ; ' ' __ * ' 
Takbir, then he gestured to them '••h'Jt iy.. *"' -if if <••£> is, iilii ^ 
to wait. He went and took a bath, ,.- .«-*„, r K t , . _„€i t ?,- 
and his head was dripping with " - ' ^ * ?' ^^ 
water while he led them in :JIS I^i ^f °^> <-b^°y Ji is^J>\ 
prayer. When he finished he said: -,"?"' -'f * '-ij * n ii«"' s ii"' 
'I came out to you in a state of jUI r •■^ 5j s ^^ !1 ^i ^ ^ l E/- 
sexual impurity, and I forgot until SlSj .J^iili jiiJl li . I^fci tl^J! 



The Chapters Of Establishing ... 234 1&& &LJIj c^l^uaJf AalSl tjf^ji 
I had started to pray/ " (Hasan) 



Comments: 

Forgetfulness on the part of the Imam, does no damage to the prayer of the 
followers. The Prophet i§| had said Takbir while he was in a state of sexual 
impurity. However, the Takbir said by the followers was in order. That is 
why the Messenger of Allah (s||) gestured to them to remain in the state of 
prayer. 

1221. It was narrated that ^ -^4 C?. ^^ s ^~ ~ m ^ 
'Aishah said: "The Messenger of >° '\*vll\ &li- ■'"" li " **"!i 
Allah m said: "Whoever vomits, ^ <f' , s ' ^ * ^ 
has a nosebleed, belches, or emits t<£LL ^1 ^1 ^s> 't^*- ^J>\ ^ t ( j*^ 
prostatic fluid, should stop , „ ..„. / * , ' ','; .."'- '-- ' „, 
praymg; perform ablution, then ^ *** ' J ^ J ' ' jr 
resume his prayer, and while he is lf jX, j] ^JS }1 .JIpj jf i°S ZiiA 
in that state he should not speak." "„ ,, =/ «i f s ->■? "\ 

Chapter 138. What Was 5*^ '^ ^ V L ' " ° rA f^- 10 

Narrated Concerning How To '. - °- '..* „ x r « ., • £ -: » f 

Leave The Prayer If One ^ ^ ^' ^ ^' 
Commits Hadath [1] ( ^ w ii>dl) 

1222. It was narrated from £ i3Zi ^ Zl ^ ^ &1 - \YYT 
'Aishah that the Prophet #1 said: 

"When anyone of you performs if <■&•****' ^i* 1 & y>* \*&>- :jjj 
prayer and commits Hadath, * ;'-:,,- . - f . - ;-.* . ,t 



(passing of wind) let him take hold 



o* <u^u> ,jp t-tjji jjp iojy^ ^ ^v. 



of his nose, then leave." (Sahih) il>Jj-% l&U-f ^s l^» :Jli ■$$ ?Jl\ 

"^ Hadaih: That which invalidates the state of purification. 



The Chapters Of Establishing ... 235 l&£ JCi-Jfj ofjUstf AalSj 4_jtjjl 



Another chain with similar 

wording. jiil Ju£ £o?- i!^-^; ilrf ~*&'_f- ^>^>- 

.-. » - .; r ■ .»-' -> ■;;* - . • - > ■■ 

* *w * - iti * a -- f ° <* »' ° -* °i 

Jilt- l _ J ^j J . jjj J^iiJlj iHli:^ ojb ^1 -He £Hj=- (jjl W«jUj liljjii jAj ,j~i tf\ 

Chapter 139. What Was '<&# J ^ U 4»& - 0Y"l (^Jl) 

Narrated Concerning The " VA -^ -J, 

Prayer Of A Sick Person o>-.s~ 

1223. It was narrated that 'Irnran \£jj. ;juii *J *!£ £jjt>- - \YYV 

bin Husain said: "I suffered from ' , I "" 

Ndsur m and I asked the Prophet l j^- "if- tuU^t gj j~*^i 5* '£?J 

$ about prayer. He said: \ S)> ^ ^, ^ ^ t J^, 

'Perform prayer standing; if you v^ \i I ^ , S 

cannot, then sitting; and if you ^2i\ cJLli .jjJstJl ^ d>p : Jli ,jr^- 

cannot then while lying on your .',>,'• 1 .,; ', , 'n=- -ii <u - .as 

side.'" (Sahih) H ^ -^ >» : ^ -Pfl o* & 



.»jji x^j oJ^& ^.r^ oJ= "^j '*; f-^'j^i ^*;-^ ir° ^^-r 'lSj^^' ^z 1 ' '*; ^j 
Comments: 

a. In case of a serious ailment when a person finds it difficult to sit with ease, 
it is allowed for him to perform prayer while lying down on his side. 

b. This shows the extreme importance of prayer, which is not to be missed even 
when one is seriously ill. However, there is relaxation for him in its rules. 

1224. It was narrated that Wa'il j£ ^ j^Jl .& l£U- - mi 

bin Hujr said: "I saw the Prophet '" j „' " , <4 ^ , 

3|g performing prayer while °o* 'Jjj^ 1 <jh^»\ ^-^ : iMj JI 

sitting on his right side when he ^ ; - ( - f , - ^ ^ t ^ 

was sick." (Da'ifi ^' ^ - r -- ^ - ' 

E1) N&sur. fistula. That is, an abnormal tubular growth resulting from injury or disease, 
sometimes it may emit a secretion Other narrations mention a different ailment. 



The Chapters Of Establishing ... 236 l$£ <&**% t=*1_$JUrff <£o(3l lJ]$A 






Chapter 140. Voluntary 
Prayer While Sitting 

1225. It was narrated that Ufnm 
Salamah said: "By the One Who 
took his soul (i.e., the soul of the 
Prophet m), he did not die until 
he offered most of his prayers 
sitting down. And the dearest of 
the actions to him was the 
righteous action that the person 
does regularly, even if it were a 
little." {Sahih) 



(\y\ Ai^Ji) llUu 4JUG! 

^< - 4 • ' ; ',' t* . - ','■ 

gSui ^ ilS Ji iU U g jj£; 
tjlj t^iiJI J^P fjJrf (^JJl rtJL/Jl JliJl 

itsUl ^ ai>U)l oji^j ut 'J^-Ui pLi tTYT/Y': lJi lUj 4j-j="-I [mjwws ojt-"J] :^f\j 

Comments: 

If a person wants to make lengthy recitation in a voluntary prayer, but 
finds prolonged standing difficult, he may do part of the recitation while 
standing and part of it while sitting, as we shall see in the next Hadifh. 



1226. It was narrated that 
'Aishah said: "The Prophet g| 
used to recite Qur'an sitting 
down, then when he wanted to 
bow he would stand up for as 
long as it takes a person to recite 
forty Verses." (Sahih) 



i*Sj>\ l fi*i J/tij l-U>lsj UjIs iLstll j\y>- 



Uj.Aj- ! A-JL^j 



Zs ° ' a ■- Z *■ 2 ft S" ? ft .- . ■£ 

itj^f (jP iJw^ <J>, Jv ^f> if t.fL~A 

$b !>; <${ atf ?dJli iiilip ^ 






t^ 1 u^ 6* 



vr\: 



C '^ - 



The Chapters Of Establishing ... 237 l$£ AuJIj ^l^UaJt &JtSj ljIjjI 

1227. It was narrated that ^ .^i^ ^ * £^ _ s 

'Aishah said: "I did not see the - , 

Messenger of Allah g| offer any Ji pll* ^ t ,(i^ -_#!■■ 6? Xj^' X* 

of the night prayers in any way 't ,C _ _ . -. ; ~ , „ „ * '. ' ;„„* 

other than standing, until he '~ H J " ' ^ ' ^ ^ ° J ^ 

became old. Then he started to sSU> ^ j^i ^ JL^ #| 511 i J_^ 

pray sitting down until, when ,,,- „ s "-■,"*, „ * * « 

there were thirty or forty Verses ^ •^'J^./ ■ ^ *^ cP ! 

left of his recitation, he would £ £ |jj ^ ^ ^ £■ j£ . liJii JLaJ 

stand up and recite them, and "'''--'■ e - - 



= ^ s- f^ 



prostrate." (Safe*) Ul > f 11 '^ <V^ J 1 t3 ? 'J.WJi 

U -_oJ 4j1>- -J-^-j jl 7**** flJ I^AplSf tJ-^ te[ Ii_jLi t, jy/fffvi\ 4^jl>tJi 4j>-y>-l I «j *»bj 

1228. It was narrated that ^ : S^ J £ & Jf G&.- - \YYA 
'Abdullah bin Shaqiq Al-'UqaiH ^ " -' ^ -' * , 

said: "I asked 'Aishah about the & j" 1 ■£* If- <■■£**-' If- <■ j 1 ^ & >&> 

prayer of the Messenger of Allah .u , . - =■-:,,.- >\%, ',,; „,.;>?. 

#f at rughfc She said* He used to ' t ^ ' s ^^ < f^ 

pray for a long time at night Jl^L Cj-IS - :cJLu -.jib ^ 4)1 J>-S 
standing up, and for a long time ' - * ,- * f - „f, '« ^ - r . ■* - 
at night sitting down. If he prayed * - --r - J - -^r -^ 

standing, he would bow standing, ^5 UeU f^; iSj^ . L»5li iS'j Lsli J35. 
and if he prayed sitting, he would ' 

bow sitting.' " (Sahik) • ,a e G 

AxSjj\ (t^AJ AxSj !^pL5j L»jli ^JLbUi jl*^ 1 3 Li c /jj jil ■.. ri 11 o^V t » ^ .,».- 4^- J*-! i J?CJ j**SJ 

. aj i^i ^1 ^l ^ VT' :p- lI^pU Lj^^jj lili 

Comments: 

a. The Prophet j|§ used to pray extremely long Tahajjud prayer, in which he 
made long recitations. 

b. It is allowed for a person performing prayer while standing to make part of 
the recitation while sitting. In such a situation the bowing and standing up 
from bowing shall be performed from the standing position. But if the 
entire recitation has been done while sitting, then both bowing and rising 
therefrom shall be performed from the sitting position. 



The Chapters Of Establishing ... 238 ^ £uJlj otjUaK ial3j t-j-l^t 

Chapter 141. The Prayer Of j^, -^ ^ _ ( , n ,,> 

One Who Sits Is Equivalent J „ ' * # •- 

To Half Of The Prayer Of ^SUI.I ;">U> ^ L^aJt JJ> 

One Who Stands ' ,., .. ... 

1229. It was narrated from U?l>- :ZLi ^1 ^ 61lip &Ji- - \YY^ 
'Abdullah bin 'Amr that the i'-iii '" H,' i^*' . -T" 
Prophet ai? passed by him when 'y-*** y* ' . -f cri cs-r*^ 
he was praying sitting down. He ■", &\ xJ. ^ ^B ^f ^ ^~^ j£ 
said: "The prayer of one who sits ^ .^ £ ;<• ,/ , "' '„, ^ „' , ,, 
down is equivalent to half of the ^ ^ ir" ^ -»J** <* ^ ^ <^ "■ lj ' L - 
prayer of one who stands." ^„ -j^ / ULi j^ ,>- ^ 
(Sahih) .-,.'" .., -, ^' 

Comments: 

This pertains to a situation where a person prays while sitting down 
without a valid excuse, just as we see people praying their two voluntary 
Rak'ah following the obligatory prayer in the sitting position. 

1230. It was narrated from Anas :^J^A\ Qi ^ _^J t£U- - \Y?« 
bin Malik that the Messenger of ,',->., <«, ,, >, ,• <« , 
Allah m went out and saw some ^ ^' ^ bi> : >* Oi ^ bJ ^ 
people praying while sitting ti ^ ^ jj^ ^ ^Lli! ^1^ r^iLf 
down. He said: "The prayer of ', _'___ ' - «* *,* -s 
one who sits down is equivalent <r>- St ^' J^J ^ 4^ Cf. ^ if 

to half of the prayer of one who i^,, .j^ _ l3ji | rj^f T Hf J') 

stands." (Sahih) __„ „ 

. «*jii)i sSu» ^ i_iii]i JU j* lilt 

kljJ^ j^. T i ■ i f \ £ /r : Jjkj-tj 'tS^" ^ ^LJl 4^-^-1 [«^>e^> saU~.l] '.gppa 

.n*?*~ff iL—J tJui : ^j— ^_jJI JUij i4j ^jjtjl j^f dti oil-V 1 

1231. It was narrated from i^lj^JI J'")U ^ ^ l&U- - \\X\ 
Tmran bin Husain that he asked *,> , , „, .,*>.*, ,-;«.. 
the Messenger of Allah H about a 'f^ 1 9^ <J* '£->-> <* 'V- ^ 
man who prays sitting down He &&■ jj '^sf <^ '°^o? 0? ^' ^* If 
said, "Whoever performs prayer '*,',* -c ■ ' ' > ' 'tt ' i£ 
standing up, that is better. ^ <>^ <J* 3§ i 1 ' 1 J ^°J JU 4jl 
Whoever performs prayer sitting _j u ^f ^ '^j J^ ^n :Jli .T_lpU 
down will have half the reward of i 



i 



The Chapters Of Establishing ... 239 l&£ &LJi^ oljUiII £al3t ul^l 



one who prays standing. And 
whoever performs prayer lying 
down will have half the reward of 
one who prays sitting." (Sahih) 






(je— »- ti-;Jj- ^ \UlilU'!r t.i*UJl ;_jLi> i^U t jjviiJl t(_jjU»Jl 



.4j ( _U^-)I 



Comments: 

a. Performing prayer while sitting or lying down without a valid excuse 
means reduction in reward. 

b. Whoever performs prayer lying down shall get less reward even than the 
one who prays sitting down. Therefore, we must avoid praying while lying 
down, without a valid reason. 



Chapter 142. What Was 
Narrated Concerning The 
Prayer Of The Messenger of 
Allah 3|| During His 
Sickness 

1232. It was narrated that 
'Aishah said: "When the 
Messenger of Allah gg fell ill with 
the sickness that would be his 
last" — (one of the narrators) Abu 
Mu'awiyah said: "When he was 
overcome by sickness" — "Bilal 
came to tell him that it was time 
for prayer. He said, 'Tell Abu 
Bakr to lead the people in 
prayer." We said: 'O Messenger 
of Allah! Abu Bakr is a 
tenderhearted man, and when he 
takes your place he will weep and 
will not be able to do it. Why do 
you not tell 'Umar to lead the 
people in prayer?' He said: 'Tell 
Abu Bakr to lead the people in 
prayer; you are (like) the female 
companions of Yusuf .' " She said: 
"So we sent word to Abu Bakr, 
and he led the people in prayer. 
Then the Messenger of Allah Jp 



oa\ *j>d\) **fj* <j> ^m 4ui j^s 



o* '^?j ^^- '■■^^ <y. tg? ^-^j 

UJ '. 4jj ULo aj 1 J Uj *LJ O U <_£ JU I A^y 

j£j IjI Ijjj" :Jwi .(j^Qlj ( _ s Uaj ^ip 






The Chapters Of Establishing ,.. 240 l&J &-Jlj c^l^UaM &»U| Ujji j 

j 

began to feel a little better, so he s ,s **->. ...^ , . f j ( ,- . , j 

came out to the prayer, supported o < - r ^ ' V^ J ^ ■ - ° . ->J j 

by two men and. with, his feet j|§ ^lil &\ J,°j& . J-.fe] vlia Jo _^t j 
making lines along the ground. '"-■*'* - ' - - >'- ■ s 
When Abu Bakr realized that he J\ dL:J ^ 1 <J^ iX ** :Jli -^^ <^ 
was there, he wanted to step ^?j L *& j% J ^ .Jq ^f ^ 

back, but the Prophet j|; gestured "' ; * "„ * , * ' ~J~ '' \ 

to him to stay where he was. -Au;^ jj-jt ^Glj .«i| i 

Then (the two men) brought him | 

to sit beside Abu Bakr, and AbU } 

Bakr was following the lead of the j 
Prophet m and the people were 
following Abu Bakr." (Sahih) 

Comments: | 

a. The Messenger of Allah #| attached so much importance to prayer in j 
congregation that even while he was seriously ill, he went out to participate j 
in the congregational prayer. j 

b. The two persons who supported the Prophet g| while he went oUt to the ! 
mosque were 'Ali and 'Abbas 4&> (Sahih Al-Bukhari: 665). I 

c. If the Imam is sitting while leading the prayer, the worshipers should be j 
standing up. Scholars hold the view that this Hadith supersedes those ! 
Ahadith that suggested that if the Imam, for some personal reason, is sitting j 
down while leading the prayer, the followers (even though they have no ; 
such excuse) should also do likewise (Sahih Muslim: 1237). j 

i 

T233.lt was narrated that IL\U : 'Cl J\ £ JS y\ l£U - \ YYT { 

'Aishah said: "The Messenger of ., -„„., , .- , .,> ,. ±. >., \ 

Allah m told AbU Bakr to lead & " J ^ & [ - & '*~ ^ 9 ^ \ 

the people in prayer when he was i§| &\ J^ij 'j?\ :<iJl* ihli \f <.*J\ \ 

sick, and Abu Bakr used to lead , ,, £ *,•%.-■'%. I 

them in prayer. Then the ^ ■*# <i o" U H &"- *' f 1 - ^ | 

Messenger of Allah ft began to _&. ^ ^| j^j ^ ■ J^ j 

feel a little better, so he came out, -,"',, . <-"">, s 

and saw Abu Bakr leading the a ^ ^ •o jUl fJi >H _k 1 w p -(7/*^ j 

people in prayer. When Abu Bakr 4 ^ 4l J^j 4 ;tk . >bi & .if ] 
saw him, he stepped back, but the _ ' } '* * , * ' 

Messenger of Allah ^ gestured to £l-i=r ^ jut Jj-^j ^-^ .oJl US ^1 j. 

him to stay where he was. Then ' , v, jf - « . , i, •., „f ! 



The Chapters Of Establishing ... 241 1&& Ai-*% isjI^iUaJI *»&, wls^ 



the Messenger of Allah gl sat 
beside Abu Bakr. Abu Bakr was 
following the prayer of the 
Messenger of Allah |ft, and the 
people were following the prayer 
of Abu Bakr." (Sahih) 



OjX*^i tj^ '-? 



4111 Uj^j o^^L^zj 



lA*~*j 



.iat:^ t iUJ f u^l 



Jlf^ 



i>" 



jL .oliMl 



a 



, <U pLijb djLi> /~a 4 \AZ?- t^JjL^J! t^jjLpOl jiiil tSilvaJI 

Comments: 

a. The number of prayers in which Abu Bakr 4& led the congregation during 
the last days of the Prophet i| cornes to 17. 

b. The incident cited in this Hactith happened on Saturday or Sunday i.e, one 
or two days before the Prophet g| breathed his last. (Saflur-Rahman Ai- 
Mubarakpuri: The Sealed Nectar, P.476). 

1234. It was narrated that Salim 



bin 'Ubaid said: "The Messenger 
of Allah i| fainted when he was 
sick, then he woke up and said: 
'Has the time for prayer come?' 
They said: 'Yes.' He said: 'Tell 
Bilal to call the Adhan, and tell 
Abu Bakr to lead the people in 
prayer.' Then he fainted, then he 
woke up and said: 'Has the time 
for prayer come?' They said: 'Yes/ 
He said: 'Tell Bilal to call the 
Adhan., and tell Abu Bakr to lead 
the people in prayer.' Then he 
fainted, then he woke up and 
said: 'Has the time for prayer 
corne?' They said: 'Yes/ He said: 
'Tell Bilal to call the Adhan, and 
tell Abu Bakr to lead the people 
in prayer.' 'Aishah said: 'My 
father is a tenderhearted man, 
and if he stands in that place he 
will weep and will not be able to 
do it. If you told someone else to 
do it (that would be better)/ Then 
he fainted, then woke up and 



•0- J*. (4^ hf ' hs* Cf- ¥~> 






izi'jjs-h : Jlis .Jul ** 



4 hs>J -iajjii **% b> :3li .^5 

^ bj-»3 -i£jj*i* V^k ijji» :JU .Ljo 

.li ; :ljJls itiSUJi o>^-!» :Jlii 
j& ti Sj^ij .&$& VSl ljy» :JU 

d ij^lj .iljdi SjSi ij> :juS ijuti 



Hie Chapters Of Establishing ... 242 i&£ *i-Jt 5 cjl_$JUall AatSt ^1^1 



said: 'Tell Bilal to call the Adhan, 
and tell Abu Bakr to lead the 
people in prayer. You are (like) 
the female companions of Yusuf/ 
So Bilal was told to call the Adhan 
and he did so, and Abu Bakr was 
told to lead the people in prayer. 
And he did so then the Messenger 
of Allah |g felt a little better, and 
he saiid: 'Find me someone I can 
lean on.' Barirah and another man 
came, and he leaned on them. 
When Abu Bakr saw him, he 
started to step back, but (the 
Prophet m) gestured him to stay 
where he was. Then the 
Messenger of Allah 2§| came and 
sat beside Abu Bakr, until Abu 
Bakr finished praying. Then the 
Messenger of Allah 3H passed 
away." (Sahih) 

Abu 'Abdullah (Ibn Majah) said: 
"This Hadith is Gharib. It was not 
narrated by anyone other than 
Nasr bin 'All. 



-GIL 



ji 



It^JLsiji WJ 



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Jli 



ij L4J ^jLp ^ j-^j. <j* Y'^V:^- t IjUJLJI ^J, ^J^jJI 4^-^pM [x^»y0 Oill^yj] I *j j^w 



mS(\o£v 



^ t <L*J J=~ Vj I A^X^T^?J 



j Uj <J U- j i ?i~y**0 j L*J ! JLa : ^ -*v> *J 1 



Comments: 

a. The fact that, of all the Companions present, the Prophet if singled out 
Abu Bakr 4t> to lead the people in prayer, shows his excellence over others. 

b. Taking their cue from this incident, the Companions chose none else but 
Abu Bakr ^ for the greater office of leadership, i.e., caliphate. 

c. In case of necessity, it is allowed in Islam to secure certain appropriate 
services from a woman other than a Mahram (a near non-marriageable 
relative) only if there is no possibility of it giving rise to any 
misunderstanding or leading to an unwelcome result. Barirah %> was a 
freed handmaid of 'Aishah ^ . She was thus a freed person during the last 
days of the Prophet Sl§. However, the correct position in this case, is that 
the two persons that lended their support to the Prophet Iff were 'Ali and 
'Abbas <§&> {Sahih Al-Bukhari : 665). 



The Chapters Of Establishing ... 243 VfcS *i*Ji$.o1,$L»Jl A*t5j i-i\$A 



1235. It was narrated that Ibn 
'Abbas said: "When the 
Messenger of Allah §| fell ill with 
what would be his final illness, he 
was in the house of 'Aishah. He 
said: 'Call 'Ali for me.' 'Aishah 
said: 'O Messenger of Allah, 
should we call Abu Bakr for you?' 
He said: 'Call him.' Hafsah said: 
'O Messenger of Allah, should we 
call 'Umar for you?' He said: 'Call 
him.' Ummul-Fadl said: 'O 
Messenger of Allah, should we 
call A1-' Abbas for you?' He said: 
'Yes.' When they had gathered, 
the Messenger of Allah Jg lifted 
his head, looked and fell silent. 
'Umar said: 'Get up and leave the 
Messenger of Allah s§.' Then Bilal 
came to tell him that the time for 
prayer had come, and he said: 
'Tell Abu Bakr to lead the people 
in prayer.' 'Aishah said: 'O 
Messenger of Allah, Abu Bakr is a 
soft and tenderhearted man, and 
if he does not see you, he will 
weep and the people will weep 
with him. If you tell 'Umar to 
lead the people in prayer (that 
will be better).' Abu Bakr went 
out and led the people in prayer, 
then the Messenger of Allah jg| 
felt a little better, so he came out, 
supported by two men, with his 
feet making lines along the 
ground. When the people saw 
him, they said: ' Subhan-Allah,' to 
alert Abu Bakr. He wanted to step 
back, but the Rrophet g§| gestured 
him to stay where he was. Then 
the Messenger of Allah |g came 
and sat on his right. Abu Bakr 



oi< sSyj' '^fy xHj 4n< j_j^"j yy "^ 

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^Jl ^IJJ U^S .^>-lllI). CJ>4i . J*J ^;Li 

^'S^ 1 drf ^ 5^' ^^J -^"'j '-o^ $ 
■Jh y) fc ^ '^?- hi 

■? * — 

.&Ul iJlj :^?J J15 



The Chapters Of Establishing ... 244 l$£- JEuJlj- ol^JUsJt £»{3| w-tj^ 

stood up, and he was following _„ ■«& ■ ■ 'i * - ' *-' 

the lead of the Prophet Jf, and *?>" ^ « ■ &* <Jj-j ^^ :Jl* 
the people were following the ^l 

lead of Abu Bakr. Ibn 'Abbas 
said: 'And the Messenger of Allah 
jfjj; started to recite from where 
Abu Bakr had reached.' " (Da'if) 
(One of the narrators) Waki' said: 
"This is the Sunnah." He said: 
"So Allah's Messenger ajg| died 
during that illness." 
\ 'V^i £T •.£■ t.jJaJij.- iij *£j ^p ToVuYq\/\ :ju^f ^-j^-I [ijjj ajti-l] :«jjij 

Comments: " c 

Although the Hadith mentions mat the Prophet jjg sat down on the right of 
Abu Bakr <&, more dependable versions have it that he had sat down on 
the left of Abu Bakr £&. (Sahih Al-Bukhari: 713). Other narrations quoted by 
Simon Jbn Majah simply state that he JH sat on the side of Abu Bakr, 
without specifying which side. 

Chapter 143. What Was '<&*> J i\£ liyt- O IT ,^«J!) 

Narrated Concerning The A " \>s '.{? aw i, . >-* 

MMWnnr Of Allah « ^' ^ ^ ^^ *§§ *»' S^ 



Messenger Of Allah $|| 

Performing Prayer Behind A O A Y ii^i 1) 
Mian: From His Ummah 

1236. Hamzah bin Mughirah bin Q && : J&\ £ iUi G&. _ uri 

Shu'bah narrated that his father , _ / ., , * ., s £ 

said: "The Messenger of Allah H '5*»' J # <>• -j*? 6* '^ ^ 't£** l*; 1 

lagged behind, (on a journey) and J^ ^ t ^i • .^} ( • ^ - 

we reached the people when "; t ^ ' '* ' " '',.<- 

'Abdiir Rahman bin 'Awf had J>\ Ep^ -Jit ^>l Jj-^S i -^ -u£ 

already led them in one Rafah of . „- >. i.«m *i- . f, • ;- ,;[. 

the prayer. When he realized that *? ■* ^ ^ ^ ^ ^ f^ 11 

the Prophet ^ was there, he . f jfe CSl gf fjil [yJ-S \& .ts'j 

wanted to step back, but the - ; ,- s ,,'•'(' , *. - t .t- 

Prophet m gestured to him that :Jb - !5UJ1 f* o! *& ^ *4 U > 

he should complete the prayer. .tj£\i iltiji c'n'^f jjfj'" 
He said: 'You have done well; do 
the same in the future/ " (Sahih) 



The Chapters Of Establishing ... 245 1$J» fe-Jl^ &\$i*3t\ J£*QJ' t-it^jf 

Comments: 

a. The incident happened during the battle of TabuL 

b. The Messenger of Allah $gs had gone away from the caravan to relieve 
himself- Mughirah bin Shu'bah had carried water for him. By the time he ^ 
returned, one Rak'ah of the Fajr prayer had already been completed. (Sahih 
Muslim: 105). 

c. The prayer was probably started since nobody knew how long the Prophet 
ii would fake before he comes back. 

d. The Companions felt that they had probably erred in not waiting for the 
Prophet || . The Prophet g|, therefore, comforted them, by stating that it 
was a correct decision to start the prayer on time. 

Chapter 144. What Was R J ^ ^ 4 L ' " ( u l f^^ 

Narrated Concerning The (ur iLfc j, ) ^ ^ *\ty jJL 

Fact That The Imam Is 't \ " \ '- 
Appointed To Be Followed 

1237. It was narrated that ^ : ^ J> If. A J$ ^^ - ^VV 



, i . 



'Aishah said: "The Messenger of ; . ti y* • ^ .* 1 5ulLi 

Allah m fell ill and some of his t '\\ ' ^„. ,„ " , 

Companions came to visit him. j"l Jj^j J>^\ :cJt* idjli ^ iaj! 

The Messenger of Allah M k > » , - . f • , ,; .f- -,:-; .»*- 

performed prayer whale sitting ■ " *■; < ~" w " ^ 

down, and they prayed behind ^y^i Iji^i . i JLf- <||| ,^-xH <JU" 

him standing up. He gestured -. ' r ^ „Jg * 

them to sit down, and when he ' *™¥r - fibs ■>' • ' ~ 

finished he said: "The Imam is .4, p_|£ i\ty\ "W. ulj» :Jli ^^Jl 

appointed to be followed. When , ' ,'„-'-.,-', '*-.■' _- 

he bows, then bow; when he ty <\y*& £?j '*jj ■ U^J 1 * £j '$ 

stands up again, then stand up, ^J^ (j j^ {j,^ J^ 
and if he prays sitting down then 
pray sitting down.' " (Sahih) 

iini" tlAA:^ L<b ^-jJ ^LVJ J«>- UJl ^l tjliVl t^jl^Jl <t>-y-l :gp» 
^1 ^ £ ) Y : 7- tpU*l[lj pj^UJl pU^jI ^L> tSjl^aJl t *_L~*j t^LLfi ^^-j^^ (j-* OToA c^YVt 

Comments: ,Aj - ^ ^ <* -^ 

a. It is permissible for a sick person to perform the prayer in his house. 

b. We must visit those who are sick. 




The Chapters Of Establishing ... 246 1&& £JI> ol,$UsH AalSt <_.(^j1 

c. It is not allowed to precede the Imam, either in bowing, or in prostration 
(See H. 960 -963). 

d. This Hadith says that, if the Imam is sitting while leading the prayer, the 
worshipers should also pray in the sitting position even without an excuse. 
Scholars, however, hold the view that the ruling was later abrogated since, 
although the Prophet j|§ himself led the people in prayer while sitting 
during his last illness, the Companions performed the prayer behind him 
standing up, which is the correct way. 

1238. It was narrated from Anas 
bin Malik that the Prophet il fell 
from his horse and he suffered 
some Ijacerations on his right side. 
We went to visit him and the time 
for player came. He led us in 
prayer sitting down, and we 
prayed behind trim sitting down. "" JJ 
When he finished the prayer he J*i &J» :■ <J L* totsdJl ^^ii ills . b_jii 
said: "The Imam is appointed to . r ' JB£ , r „ 4 , -* 5 , % „ , 

be followed. When he says Allahu C? J b U ' h -^ ^ b r ■* r» f U V 

Akbar, then say Allahu Akbar; Jj^ ^ '&\ i^, -,J£ \jfe .\j*£'J& 

when he bows, then bow; when ^ , , . , >__ ^ ' , ,, 

he says Sam*' AHaTiM iiwian ^ ty ■ X ** J1 ^J ^ : ] J> J 3 * 

fc»Btd«/i, then say Ratoana wa ^ ,J^ f^ J^ fy j^^ 
lakal-hamd; when he prostrates 
then prostrate; and if he prays 
sitting down then pray sitting 
down." (Sahih) 

t-jL~=j iA'0:?- i^>o~j ^f- j—SiJIj ^m '~- > \ 'JliMl 't5_>L?"-J' ^j^' "2?J*" 

Comments: 

a. The Arabic word 'Juhisha ' means to be bruised lightly in the skin. 

b. The Hadith has been taken to mean that the Imam shah only say Sarat' Allahu 
liman hamidah, while the followers shall say Rabband wo, lakal-hamd. 
However, it is proven that the Prophet g|, while leading in the prayer used 
to utter both the sentences. (See H. 875 & 878) Therefore, the view relating 
to the distribution of the words does not appear to be correct. 

1239. ft was narrated that Abu g^ :'t£ J % JZ $ !•&■ - \ YM 
Hurairah said: "The Messenger of , , "/ ' t ,,.,.-, 
Allah gj said: 'The Imam is h* tia ^ ^ J. 'r^ if l j^. J>. fr^* 
appointed to be followed. When ^ ^ Jti : Ji| \'j£ J ^ 4 «J 



The Chapters Of Establishing ... 247 1^-3 Ai*Jtj oljW< Z»tal vl*^ 

he says AllSfou Akbar, then say _ -, , - , , 

Aflfflw A*tar; when he bows, then * b ? '* T^ &V 0^ H B : ^ 

bow; when he says Sami' Alldhu yz. :J1S tip .l^li i^j fyj A/J& 

limun hamidah, then say Rabbana 't . ,° ",'-*, ■"•"*-' 

hj« lakal-hamd; when he prostrates -J-iAJl »^M3 ^J :'jijS» "-V--^ ^ 

then prostrate; if he prays U ^ / U13 ,J^ (^ J^ ^ 

standing then pray standing, and ' *' ,.',*,,, 

if he prays sitting down then pray • >fej«S Ijivai U*IS 
sitting down." (Sahih) 

jj*c ^ i^x. ^jb- y. iVo t £l \ t TT> /Y:.i*a4 4^-j^f illf l^ij 4j iJ^ ^f jji 

1240. It was narrated that Jabir :<5.AJl ^>'j ^ J^i l^- -=- U$- 

f^V 1 ^ Messen S er of M ^ * tr'^'jcf^X^ life, 

fell ffl, and we prayed behind him ^ /"',', „ j , * 

while he was sitting down, and l^Lki .|ii 4il Jji.j ^S^il :<Jl* y\>- 

Abu Bakr was saying the Takbir > ., t *>, u, ,%, * .s _>„ > ,, 

so that the people could hear ^"^ -^ - * J ' ' -** J " JJ 

them. He turned to us and saw us . L»L3 uf^i GJl oi^U .oj^Jj ^,£j| 

standing, so he gestured to us to * ,> - „« - .-. -- ,- -s> 

sit down. When he had said the " ^ f>*i ^ Ua ^ ^1 ^ UU 

Sfl/om, he said: 'You were about to J^ \J$ °J r-fc 0|» :3£ iL- lUi 

do the action of the Persians and . ,> . *, ', ^ /,, , 

Romans, who remain standing f*J if&J^ j* ^yA -fJ^'j tj-J 1 * 

while their kings are seated. Do K 5. . •&& , «g, , jjg '^ j^| 

not do that. Follow the lead of , , ; \' '/' ^ „ t ■, , 

your Imam; if he prays standing, 'j^ ^** J^ L)p - L»^ ljJL£» LSls 

then pray standing, and if he a ,; 

prays sitting down, then pray ; ' ^ 

sitting down.' " (Sahih) 

^"j oi -^^^ (j* iM"-:^- L»U"iflj pjjUl »U^I ijL tojJUiJl l-JL~o A?-_^-f '.^jau 

Comments: 

a. Persians and Romans were non-Muslims. Iranians were worshipers of fire 
(Zoroastrians) and the Romans were Christians following their tampered- 
with Christian faith. The Prophet j§| has commanded the believers to avoid 
the resemblance of disbelievers. 



The Chapters Of Establishing ... 248 l&j &*J\$ cKl^JUaJl Z*i&\ ^^ 

b. To continue to stand up before a seated 'holy man', or a chief of a clan, or a 
religious scholar, or a spiritual guide, is not the way of Mam or Muslims. 
We must avoid such habits and traditions- 
Chapter 145. What Was J *lf li ub'-(U» ,^-Jl) 

Narrated Concerning Qunut o a*1 ^t) AiJl S^U i &&\ 

In The Fajr Prayer <- - & -r~ 

1241. Sa'd bin Tariq said: "I said ^ -^ <j>) Cf. P. j? 1 ^^ - Un 
to my father: 'O my father! You ' 4 r - *• > *■' - - ti ■" *.i >- 
prayed behind the Messenger of * „"' " „ , " ' 
Allah ^ and behind Abu Bakr, 't^*-^ 4^ ls^ <>* "JJjL* Si ^S 
'Umar and 'Uthman, and behind A .. i, * \i '..< . .< . /, 
'AU here in Kufah for about five ^ k ^ ^ '^ ^ ^ ^ 
years. Did they recite Qunut in ^Ij ^ «il J^j ^^ ^-ii -^ titil 
FajrT He said: 'O my son! That is ".■: y., ,*, i al - -,-■*- --*.- j^ 
an- innovation.'" (Safca) ^^ ^ <> J jUitJ ^ J f* 

Comments: 

Tariq 4£> does not say that the Qunut as a rule is Bid'ah {innovation), He 
only says that reciting the Qunut regularly in the of Fajr prayer is 
innovation. We gather from this, that sometimes an action in itself is 
Sunnah, but doing it in the wrong way, or making arbitrary additions or 
deletions in it, makes it an innovation hi other words, it is the particular 
manner of doing an that act. 

1242. It was narrated that Umm :0& ip} ^ iili l2&- - WiH 
Salamah said: "The Messenger of , "^ ^ s ' \ f l t ' jo , t ^ 

Allah 3§g was forbidden to recite a: ~^ ^'^ : ->J^J L iJ*i Oi d *^' ^^ 

Qunut in Fajr." {Maudu 1 ) - ^ ^ ^ ^ ^ ( ^.<j| ^ ^ 

4il Jjij j^J :cJli iiLi p! ^ t<Lj| 

_r^J ^rf r^^ •J^ i '^" <_s° ' ^■A'Jl ,^-^i tll^ :^» (j^«* (jib rt-jLs-jjT JU ^ — JtP # 5jJL» ») 



The Chapters Of Establishing ... 249 IfeS ZuJIj ol^Ualt **Sf >-i(>}t 



1243. It was narrated from- Anas : kJ^\ g£ '■)_ ^ £&- - \rtt 

bin Malik that the Messenger of ","',* 

Allah g| used to recite Qunut in 5* 'f 1 -^* &^ : £dli 6? -^J? &^" 



The Subh prayer, and he used to i( -. j, , ?f ilt ,, . ^ . , -,.,< 

supplicate in it against one of the ' ,-y.y u 

Arab tribes for a month, then he ^.ji . ?4*Jl S%J> ^J c~i£ 015 iiH 

stopped doing so. (Sahiti) ,,. 4 j. ... ." f . T „ 

Comments: 

a. The Messenger of AMh i§| had recited this Qunut Nazilah (supplication in 
the event of a calamity or distress) against the tribe of Mudar. They were 
disbelievers in those days, and created many hardships for the Muslims. 

b. 'He stopped doing so' means: He stopped supplicating against that 
particular tribe, because the Muslims living in their midst who were 
perceived as weak, and therefore ill-treated, had got their deliverance from 
them. Some of the people take such AMdith to mean that thenceforth he 
never recited the Qunut Nazilah:. This is patently wrong. We may still recite 
it if the situation so demands. 

1244. It was narrated that Abu £^ . ^ J - g jft gfe. _ m £ 
Hurairah said: "When the " , ' , .. ,.. ,■ 

Messenger of Allah ji| raised his ■h$~' 'if 1 'iS^V 1 o* "4-^ Cf. ^^ 

head from Ruku' in the Subh -:- ,*f . v =_...■< f - - *,»\. • 

prayer, he said: 'O Allah, save "_ ^ /-',«.'',' 

Al-Walid bin Walid, Salamah : <JLa fL$A\ v$Jj> °^» "-^3 iiiL <&l <Sy-»j 

bin- Hisham and 'Ayyash bin ,. ;= „ ■ ,„ - .-. -i s .,« 

Abu Rabi'ah, and the oppressed <* *^ J _ "^ &^ £** fT 1 * 

in Makkah. O Allah, tighten ^ikjeJLJSfy <.Zu>j Ji & .'j*&s 'fL% 
Your grip on Mudar, and send ,.,■ - , J. *"„,. s f * *^ 

them years of famine like the l s& J* ■ ^^ J,Ut (4 01 ; •**% 
famine of Yusuf." (Sahih) . iJ^J, ^J ^ j^fc. ^rj 

i^Ul tj^-L~JI t. jJu«j>j t.^V'*;^ 4 JuJ_jJ I 4^**™j <^j L: (i — >}S\ t^jUuJ! 4^^-! :«jj^bj 

Comments: 

a. The proper place to recite Qumit Nazilah. (supplication in the event of a 
calamity) is after rising from Ruku' in the last Rak'ah, 

b. In it, the Imam recites appropriate supplications in a raised voice. 



The Chapters Of Establishing ... 250 ^-s ii^Jfj o1_$Ua)l i»VSl <-i\^\ 

Chapter 146. What Was jg J *t> U iL' - ( U 1 ^1) 

Narrated Concerning Killing T^ * , ' ' ,», , ^ , • 

Snakes And Scorpions Oa° «>dl) StjL^Jl ^ yyliJlj &*Jl 
During The Prayer 



f 



1245. It was narrated from Abu J 'V s yri 1 Si /? jH 1 &*»- " m ° 
Hurairah that the Prophet fg - ^ ^ ;SlS r £ill ^ lUi 
commanded killing the two black „ ^ 

ones during prayer; the scorpion 'j~j ^' Ctf ts-^i 0* 'j**-" j*- "S^ 

and thesnake. (Sahih) ?f ;,.,> f . - .- . 

:sSLSJi ^ o»;SjiSfl Jii ^f H ^Ji 
j» 1T1 \r iijLjti\ ^j J«kjJi ul; t;_jivJI ii_jb jjT ^j^l [t*j3«*s> sjIlJ] :»j» 

Comments: 

There are several other actions reported, which were done either by the 
Prophet jfjj, or the Companions, that will not invalidate the prayer. Cases in 
point are: answering someone's greetings through gesture, performing 
prayer while holding a child, and stopping anyone from passing in front of 
the worshiper, and so on. 

1246. It was narrated that f^ y? ^ ^ ^ ! &**■ ~ ui% 
'Aishah said: "The Prophet gj tffe. ;S& J%. % ;>dl 3 ^jjVl 
was stung by a scorpion while he .*.,,, „ 

was performing prayer, and he ^ Cf. p- 3 ^ 1 lljJs - -ou^ji ojU ^ y^ 
said: 'May Allah curse the t,A, • , , •* '.'*■< • ■■ M A. 

J i. |_»™(J I /-; Jtjl~" ^ff- I 0.1 Li /J t CJ.UJ 1 

scorpion, for it does not spare - * ,•-■-' 

anyone, whether he is praying or ^j^ HI 5r^' ^^ :eJis Itsie- ^ 

not. Kill them whether you are in --;-;,«■, -^t '1,^ c, s n • , j - 

ftram or not/ " In Al-Hill (outside ' ^]f *? ] '^\ ^ f J 

the sacred precincts of Makkah) ^j Ujial . JUaUt j^pj JUiiJI fjJ U 

or Al-haram (the sacred precincts * " ' • * . 

of Makkah). (Hasan) • "f J* J, - ? lM 



The Chapters Of Establishing ... 251 1^-3 £*Jtj cjIjWI iUtS) <-j)^1 

Comments: 

a. Although, as a rule, htaiting animals is forbidden within the sacred 
precincts of Makkah, noxious insects and animals can be killed even there, 

b. As a human being, the Prophet m was liable to all the pains and hardships 
suffered by any other person, such as falling ill, getting wounded, 
experiencing hunger and thirst, feeling happy or sad, and forgetting things. 
In all of these circumstances, the words and actions of the Prophet jjj 
present the best exemplar before us. 

1247. It was narrated from Ibn \gjj_ : t ^J ^ juUi t£U- - U£V 
Abu Rati', from his father, from ( „*„,,-.*, .,-,■ 
his grandfather, that the Prophet <J} if) if '^ &■**- : Js^ if. f^ 1 
m kiUed a scorpion while he was jg ^ ^ Jf ^ ^ ( \j ~ .,- 
praying. (Dfl'iJO - ' ,„'"_,,>;., 

t^jiOl Lj^fjjJl l _Js- jjj Jji* <iJ iL^jl IJjs i^jj^a^jJI JUj [i_a..«..^> 5ib~>J] '.xjjpv 

. \ T HV I t~ l iaj\j t(<*_j Jjj) ejtjt*^ Win *i!j ^i /h' 4A1iJL«P ,v JLfc>t^ <L>t«ij i ouu^ J^J 

Chapter 147. The Prohibition S^l j*^V^ (uv r^ 
Of Prayer After The Fajr And o at iLdi) -#j| jJL'j Jjjl j& 
After The J Asr ^^ ' J ^ * 

1248. It was narrated from Abu j£ G&: : £p J ^ ^ £ &£ - \ T t A 
Hurairah that the Messenger of ,,, . 4 „,, 7, -', i >\ , .,->>.* 
Allah ig forbade two prayers: ' 'j** ui ^ ^> ^ ' ^ u *) J ■ ^ if. ^ 
prayer after the Fajr until the sun ^ ^, - tt> L^!l a^ ^ Jri ^ 
has risen, and prayer after 'Asr '' ' - ,, " -J '-" 
until the sun has set. (Sahih) if ^ 3P J"' wj— j d ' ^y t^ 1 if ' f-f ^ 

1 p 

^ ■■■ vlM j*^_/ (j^* - j J > iL M -^J ojJl^JI (— jb l3_^L^I \^*S\y> t(^jU=JI 4j-^>-1 ! «J j2*i 

.•b i«Lu.T ^j1 klojj- ^yi \&\\:?- tsJLtuJlj i^lLJl »;j Jlijjj ^L 'f jJI i(jL~»j i oAJ : j- 

Comments: 

Some of the scholars have made a distinction between causal and non- 
causal prayers, which is to say that the prayer for which the cause was 
generated, during that very particular time, can be performed even during 
the time termed as 'undesirable'. Cases in point are: Tahiyyatul-Masjid, the 
two Rak'ah of Tawaf (circling round the Ka'bah), and the funeral prayer, etc. 
Prayers other than these (e.g. voluntary prayers), are not allowed to be 
performed in those hours. 



The Chapters Of Establishing ... 252 1^-3 ik*J1j ot^UaM JUtSl wl-^i 



1249. It was narrated from Abu i#U ; i£js J\ ^ ^ ^f t£U- - \yh 
Sa'eed Al-Khudri that the Prophet „ . ,'/,', ', „s. <„„ ,, 

M said: "There is no prayer after (/• t ^* JI ^ 0* 'ypj^' ^ ^ ^H 

the 'Asr until the sun has set, and £jjjg.) x^ J\ ^i. L l£ji ^ tj ^i 

there is no prayer after the Fajr " " . „ *', , , . .. a * 

until the sun has risen " (Sa/iifc) r^ 1 &i ^^ ^* :JU $ 4^' (j* 

1250. It was narrated that Ibn 
'Abbas said: "Good men among 

whom, was 'Umar bin Khattab, :*• toSlS ^p iZLz iijS- : yLU- ^ 



: jLIj ^ jIAo Uj±>- - \ Y« > 



'.. * 



and the best of them in my view > *, ,-s, *„■■ % ,, ■,, ^s ^-s, 

is 'Umar, testified before me that :iU * ba ^ : *^ <^' d* A -* 1 ^J 

the Messenger of Allah §| said: t gJUJl ^f ^ tiSla l&Ii rflli CSjU- 

'There is no prayer after Fajr until ■> ''„ ., , , > a ^ 

the sun has risen, and there is no ^% <^ ^ :Jli <J^ ^ ^ 

prayer after the 'Asr until the sun 'A\^,± l( _,|Lj| ;; '^ L^ t ^^ 

has set.'" (SaJWfc) r ; 7? ^ 

Jju t^Li jIj ■ j ^to iJ I /dial ^^s- j5*«jl JLrj 

/ys AY~\:?- i L^j aJutsJI *jjp ^^j jjI oUj^/! i 'L t^jJU— <Ji SaL^> t*JLw^j loAI v 

Commertte: 

'He testified" means that he stated as confidently and emphatically as one 
would while testifying before a recognized authority, that he clearly 
remembers that. the. Prophet s|§ did say so and so in the very words quoted 
by him. 

Chapter 148. What Was J- &? $ 4^ ~ ( \ iA r^ J) 

Narrated Concerning The f£jrf( kj >-& X\ o^LUl 
Times When It Is Disliked ' r ^ ' 

To Perform Prayer OAV *i*d\) 

1251. It was narrated that 'Amr Sa^ ;ZLx ^1 '^ ]Z> jA USj* - Wo\ 



The Chapters Of Establishing ... 253 ^ *uJI$ o'J^LaM £*i3l v 1^| 

bin 'Abasah said: "I came to the „ , - „ - , , ; ,< > . , ,.,.* 

Messenger of Allah and said: ^ '- ^-^ '^ 0* '•■>**■ 

'Is there any time that is more J ^Jjj,\ ^J. °J, c jii ^ i^ 

beloved to Allah than another?' '/^' , „ , '* < ,,'",, ' .T 

He said: 'Yes, the middle of the °? 1 :JU ^ drf Jj^* If '•t^^'^ 

night, so pray as much as yon ^ ^ • fe .Jjg ^ jj, j^ 

want until dawn comes. Then 5 * . .. „ .-> 

refrain from praying until the sun J^' <-*>?• -p-** 8 : jl* ^tSj^ hi ^ <J\ 

has risen, and as long as it looks V j^ ^ ^ u ^ j^f 

like a shield until it becomes C - ^ • M^ 

apparent. Then pray as much as Uj t^iill ilL; (J ^>- *sl 1} .Al^Jt 

you want until a pole stands on *, . fi » ' ■--' *' ~' ' i-*f> ■ -- - 

its shadow (i.e., noon), then U > r •^ ^ ^ ^ ^ 



S J 



refrain from praying until it has. 43 1 p .4fc Ji i^liJl ^£ JU it! & 

crossed the zenith, for Hell is '.,, ,, ,> ,<,, s ; , ,« . . t , 

heated up at midday. Then pray lJ ^ J^ '{*& ty lr*^ s £>" J^ 

as much as you want until you Jj^i J^ ilj |1' U J^ ll .jl^JI 

pray 'Asr, then refrain from %, 4 s ^ .,,'.■ 

praying until the sun has set, for ^ i^rl^Jt yj*i J&-. &\ p -^vmJ) 

it sets between the two horns of :.: — >\\i* . if° s 4 ti '•- - °- "t; 

Satan and it rises between the two - ' '- - * - '^ 

horns of Satan.' " (JDa'#) . *a ikll I 

61 Ji Sji^ill -U-IjI . tc~iljjjl tTAitTAV/1 ^L-Jt •t>- J >-l [i_a ; «.,^ «Um>J] :»jsu 
VO*"* ' ij* ^ i_ij<^j ^J L^-W ' tl^ !>*^_^ '-^ * *; V 1 -^ tij Jb- (y o A o : p- i — ; ./»l ! I X^ 

..AT Y : 7- i i~~e ^ jjas- 

Comments: 

a. Tahajjud prayer can be performed in any part of the night, but the time for 
it only begins after one has performed his %M prayer. Even a person who 
is is late for his 'Ishfi prayer shall perform Tahajjud only after his Mm' . 

e. The sun's rising and setting between the two horns of Satan means, that 
when the idolaters prostrate themselves before the sun, Satan comes and 
stands in between the man and the sun, so that he becomes the object of the 
prostration. Satan immensely relishes the sight; because in the worship of 
the sun, he sees it as truly the worship of himself. 

1252. It was narrated that Abu :^jjil»il SjlS ^ ^Jt t£U- - \W 

Hurairah said: "Safwan bin „ ',.«■*,, , ..^ t , . ,-* . 

Mu'attal asked the Messenger of <^ - U ^ Ji & *-•** ^ ^ b ^ 

AUah m: 'O Messenger of Allah, I : Jif ijj, f 'J, ,'^^\ ^ £& 

want to ask you about something . a ." ' ,' „ 

J " <MK i| t J ■" it'll ^ ° * I -" *" \\ ' 

of which you have knowledge ^ - d ^"J cr 2 *^ 1 dri l - ll j J1 ^ J 1 - 



The Chapters Of Establishing ... 254 \&& Ai«% ii1 jIusM **t2i ^1^1 



cJI j>\ £jt> tiiisLC ^J>1 4i\ dj^j Ij : jUi 



.«? 



and I know nothing.' He said: 
'What is it?' He said: 'Is there any 
time of the night or day when it is 
disliked to perform prayer? He 
said: 'Yes, when you have prayed 
the Subh, then do not pray until 
the sun has risen, for it rises 
between the two horns of Satan. 
Then pray, for the prayer is 
attended {by the angels) and is 
acceptable (to Allah) until the sun 
is right overhead like a spear. For 
at that time Hell is heated up and 
its gates are opened. (Then refrain 
from prayer) until the sun passes 
the zenith. Then when it has 
passed the zenith, the prayer is 
attended (by the angels) and is 
acceptable (to Allah) until you 
pray thd J Asr. Then stop praying 
until the sun has set.' " (Hasan) 

JUj <.Aj dhji ^1 ^1 lIoJu- ^y> 1 /T : (j«fcJ 1 *»->>"■ ' [{j"^" •ill**!] - 7Hj>** 

/J Ju j /f ; jaju b Lo ! . t_9 1 j J I Jl*P 



ipLi jLjlJIj <J~^ tjj.lpLi jVo A* :Jls 
. ^-iJI «ikr Ji>- rjl&J.I pis i«L5all 



1253. It was narrated from Abu 
'Abdullah As-Sunabihi that the 
Messenger of Allah $H said: "The 
sun rises between the two horns 
of Satan" or he said "The two 
horns of Satan rise with it, and 
when it has risen, Satan parts 
from it- When it is in the middle 
of the sky he accompanies it, then 
when it has crossed the zenith he 
parts from it. When it is about to 
set, he accompanies it, and when 
it has set he parts from it. So do 
not pTay at these three times." 
(Sahih) 

ajl^aJl ^j£> ^fr ^1 ol^LJl . tC~jij*JI 

<.^-\ji\ jAj 4 lJ ^j\x^i\ <m\.xs- j* :Jli 4J 



4Ul Xj- 



r-[isi. 



:Jli jf olk!l. J'J ^ '^ >ll!l 
cJiiJjl liji ^jUaLiJl U^i l^w «Ikj 
. Ifijli ftLLJ! i~^j ^ uUls liU . LjijU 






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lA^ ^ °1 * : ?- 4 



The Chapters Qf Establishing ... 255 l&£ id«Jlj ol^LuaJt A»lSS t_t^jl 

L y^jUva!l AlJj; ^y> f lW ^ Jjj ^ .U>^ ji jjtjj dJJU j/^ L*">U AiUJI J^frL— I 
* *! -^j 0* tr-J* ,j; cf*^ ij* J ^*~* ijj -^J"" °'jj IJ^J '£J' • • - 58! -u>i <Jj-"J 0*w 

Comments: 

Shaikh Afbani $& has dubbed this Hadith as 'Weak'. The reason being that, 
among other things, it mentions that noon is the time when the two horns 
of Satan draw close to the sun while, contrary to this, other sound AMdith 
state that the reason for refraining from performing the prayer at noon is 
that at that time, Hell is heated up. The remaining part of the Hadith is, 
however, in agreement with other Ahddith, 

Chapter 149. What Was j, *lf li *i»U - < m ,^-J!) 

Narrated Concerning The cij V > *& W&JI 1 iiJ-'Jl 

Concession Allowing Prayer * u ^ *r > ' <&' ' -* 

In Makkah At Any Time ( ^ AA ii^iii) 

1254. It was narrated that Jubair ^^ : <~$*- 'd <jt4="4 ^-^ - ^ ° * 
bin Mut'im said: "The Messenger ,•- ■ - * -^n f ■- '<' - J >• ' >"■> 
of Allah g said: 'O Banu 'Abd ",„.,'*' " " 
Manaf! Do not prevent anyone JL* :Jl* **?** ^ J^>- ^ tjlltl ^1 4)1 
from circumambulating this , <-..; :, *.,-, ^ , .,.„ alK ; ,'*, ,„ 
House or praying at any time he „ -. ^ . *sz , j-j 
wants of the day or night." ieLi £t . JU>j cJ3l IJLfc *jtf> (j»-f 
(Sahih) „ ' « 

1A11:?- tj^uJl Aju oIjWI i_j1j itiLiL<J! ujb jjT i>-yH [^t^ sab-jjl :^ijau 
'^ViV:^ tiajj^ ^ij t^JJIj i^lsJlj tAIA:?- t^JLojdl 4=«=^aj i^j jLLj <ijj^ ^* 

. IVVlI'TI:^ ^jjiyJjU ^|j 
Comments: 

There is no time fixed either for making Tawaf of the Sacred House, or 
refraining from it at any time of the day or night. 

After making seven rounds of Tawaf (circumambulating or circling the 
Sacred Ka'bah) one has to perform a prayer of two RaVah . And since this 
prayer is associated with Tawaf, it can also be performed at any time of the 
day or night, without any time being disliked for it. 

Chapter 150. What Was E liJ] *£ U^U - O ^ ,^-Jl) 
Narrated Concerning Igjj j* S^JaJl \/ji-\ \l\ 

Delaying The Prayer Beyond 
Its Time (U1«»-JI) 

1255. It was narrated that y) ^tiT :^t%i\ ^ AlAi £&>■ - U»s 



The Chapters Of Establishing ... 256 itf-a &-Jlj>- tid^UsSt **£l wIjj! 

'Abdotlah bin Mas'ud said: "The , , » „, . _ ..«,*. v 

Messenger of Allah ^ said: 'You «J* ' *-V ^ <p? u d* V - <* ^ 

may come across people who &\- 3j£j J Is :Jls j^ili ^° 4)1 jIp 

offer a prayer at the wrong time. „ , , a , * .* , , „ ,'j «,- 

If you meet them, then perform "'"^ ^J^"- U & 0j5>i^- piOi)* :g| 

prayer in your houses at the time j \j^ 'J>j&$S '& .\&j JJi 

that you know, then pray with * 4 >,*,'*. •'• / 

them and make that voluntary." p4** 'j^ p* -Csj*j« ^4" 't-*^ p*^ei 



VA« :^- ij_jW **3' / t -° ojJ-^JI - ii»M[l tVT i Vo /Y : ^'UJl ■<u»-j>-l E»j»«*tfJ '.niy>u 

Comments: 

There is so much emphasis in Islam on unity in communal life that even if 
the rulers take to performing the prayers at wrong times, the institution of 
prayer-in-congregation must be maintained. It is, nevertheless, incumbent 
upon the scholars to make an effort to explain the rules of SJwjri'uJi to the 
leaders and rulers, and persuade them to abide by those rules. 
Being it of vital importance to perform prayers at the earliest prescribed 
times, one should offer the prayer by himself at home at an early hour. 
However, if timings for prayers in the mosques are fixed by mutual 
consultation among the Muslims, without intervention from the authorities, 
it is essential that early hours be fixed for the performance of prayers. 

1256. It was narrated from Abu IjJjl^- 'jLIj 'J>. -l«« fi&f- - \Xe"\ 
Dharr that the Prophet i§ said: t , ,' *,, * w„ •;,.. , , ti ,, 
"Offer prayer on time, and if you s£ ^ ' < ^" ' -f*^ & 
reached the Imam leading them in tt ^|JJl Ji &\ &■ ^ t£sjj>Jl ^'J^ 
prayers (on time), then perform it «■ ' „ ,' e " t , ( 
with them, and you will be safe J*** ' ^ H. ^ if '-P Jf hf 
with your prayer, otherwise it • J^> -^ ^p ^ _ ^ &*,), 
will be voluntary for you." «" * - ^ ' , * ;' * 

1257. It was narrated from J>\ &1Z- :jUJ ^ Juii bil>- - \Yov 
'Ubadah bin Samit that the , , $-., „/ , ,. * ■., <* , -,,s 



The Chapters Of Establishing ... 257 1^*3 &*J1^ &\$L<at\ X»lSl sjl^i 



Prophet |g said: "There will be 
leaders who will be distracted by 
matters and they will delay the 
prayer until after its proper time. 
So make your prayer with them 
voluntary." (Sahih) 






^ OjLrfJl flo^l 



J^' 



Chapter 151. What Was 
Narrated Concerning The 
Feat Prayer 

1258. It was narrated that Ibn 
'Umar said "The Messenger of 
Allah |H said concerning the fear 
prayer: "The Imam should lead 
one group in prayer, and they 
should perform one prostration, 
and there should be another 
group between them and the 
enemy (guarding them). Then 
those who did the prostration 
with their leader should move 
away, and take the place of those 
who have not yet prayed. Then 
those who have not yet prayed 
should come forward and 
perform one prostration with their 
leader. Then their leader should 
move away, and his prayer will 
be complete. Then each group 
should perform one prostration 
by itself. If the fear is too great, 
then (they should pray) on foot or 
riding.'" He said: What is meant 
by prostration here is a Rak'ak. 
(Sahth) 



a>. '^ ;V a>S <■& ^ Cf ' J^ 1 
^4kl c i\'J\ 'oJ^,i :Jli H£ ^li 

■ « i^jL* 14*° *&&*> 
yfcs jt *-U- U wt* - (vol *^ji) 

'■^s if- 'j** is. ^ ±f if 'jts? 
J <.$& <il Jj^j JU :Jll ^i ^| ^ 

Jbs ^m S^ $ ^^ sSui 
^■^ r " J ^ r*^ r^ *^ 

.«.tLS-j.jl VU-J 



. L/*C^»&stf OjLLuHlJ ^ *EJ jSW; 



The Chapters Of Establishing ... 258 l^A XuJij cit^UaJi &»\5| i_*i$*l 



Comments: 

The strategy charted out in the Hadith is meant to be implemented only if 
the enemy is not on the side of Qiblah. What the Hadith says here, is that the 
Islamic battalion shall be divided into two groups. One group shall first 
pray one Rak'ah behind the Imam, while the other group shall remain 
standing, ahead of the congregation facing the enemy. When the first group 
has finished its one Rak'ah, it shall move out and relieve the other group, 
which shall now come and pray one Rak'ah with the Imam. The one Rak'ah 
thus missed shall be performed by each group by itself in their respective 
places, just as an individual completes his missed Rak'ah after the Imam has 
completed the prayer. If the known procedure of prayer cannot be 
implemented, bowing and prostration can be performed through gesture, 
irrespective of whether or not one is facing the Qiblah. 

1259- It was narrated from Sahl 



bin Abu Hathmah that he said 
concerning the fear prayer: "The 
Imam should stand facing the 
Qiblah, and a group of them should 
stand with him, and another group 
should stand in the direction of the 
enemy, facing towards the row (of 
worshipers). He should lead them 
in one Rak'ah, then they should 
bow and do two prostrations by 
themselves where they are. Then 
they should go and take the place 
of the others, and the others should 
come and pray one Rak'ah, bowing 
and prostrating with the leader. 
Then he will have prayed two 
Rak'ah and they will have prayed 
one; then they should perform 
another Rak'ah, bowing and 
performing two prostrations." 
(Sahih) 

Muhammad bin Bashshar said: 
"1 asked Yahya bin Sa'eed Al- 
Qattan about this Hadiih. So he 
narrated to me, from Shu'bah, 
from 'Abdur-Rahman bin Qasim, 
from his father, from SaKh bin 
Khawwat, from Sahl bin Abu 
Hathamah, from the Prophet ig 



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The Chapters Of Establishing ... 259 ^ £uJ|^ cnl^UaJt £»tal ^f^i 

similar to what Yahya bin Sa'eed „, , ,„,. 

(Al-Ansari) narrated. He said: -%^ Jl ^ : J*-^ <J ^ :J« 

"Write it next to it, for I do not ^ ^ -^ t ,Lj£J| £Uf ^ 

remember the narration, but it is 

similar to the narration of Yahya ■ i4*4 

(no. 1259). [1] 

1260. It was narrated from Jabir ^ g&: : ;^ ^ i^f £^ _ m , 

bin 'Abdullah that the Prophet |§ % jS ^,' a 

led his Companions in the fear <-£' ij* 'Vj^ 1 ^^ '--h^ if. ^jty 

prayer. He led them all in ass a *u ?f *, .- . ., .- „t. 

bowing, then the Messenger of „ ' /.' ' ■ ' '* 

Allah jy§ and the row nearest him (*■£ £>y -^j^ °^-i> U^^k (J^° 

prostrated, and the others stood *-«ii- -sss * '1 " '- ' "'■ ' f 

up, then when he stood up, they ^ b '^ - J ^ J ^ ^ ' ^ 

prostrated twice by themselves. a M& lit JU- .Jl3 ij^Jlj iZj^ jjiJt 

Then the front row moved back ,<t 4 { .,, „ , ;=* -'*„,. 

and took their place, and they ^ <T ■^ J ^ 1 rf^ 1 ! ^ j] J ^" 

moved forward until they formed .S&J i& l^lf J^ ij&j| ^J| 
the front row. Then the Prophet 



1 > 



5H led them all in bowing, then ^^ ^ ^ l>- ^J 1 J^"j 
the Messenger of Allah f§ and the *j .U f ^1 L, ^ .^! 
row nearest him prostrated, and .".'.-' I -- C V 



^>^*>i 



when they raised their heads, the ■ ^jk lS^ 1 <~^J>\j M ^ <J_^j 

others prostrated twice. So all of .:-.., U\ i "-•»-** , >~- ,sf' 

them bowed with the Prophet £ y^ ' ji ^~ r*- JJJ ^ J ^ 

and some of them prostrated by 2jli> i^j .$& {Ji\ ~, j£j Ji l$Sj 

themselves, and the enemy was in s (J ■ - " „„,.„ . >.< 

the direction of the Qibloh. (Sahih) ^ - J ° J -u^-^ rf^S 

.*bli 



[ ] That is, Yahya bin Sa'eed Al-Qattan narrated no. 1259 from Yahya bin Sa'eed Al-Ansari, 
and when asked about it, he also narrated another chain for it from Shu'bah, but 
Shu'bah's narration mentioned "from the Prophet" in it, whereas Yahya bin Sa'eed Al- 
Ansari's did not. See At-Tirmidki nos. 565 and 566. The chain of Shu'bah is also 
mentioned by BuiMri after no. 4131, including: "from the Prophet", but it is not 
translated in the English translation. 



The Chapters Of Establishing ... 260 1&S &«% ot^UaJt <4»d] <~j\$t\ 



Chapter 152. What Was S}U> JsU-UU-(\(iT p«Ji) 

Narrated Concerning The "/.»,-■ t ,\ • 's-'u 

fcclipse Prayer ' - 7 

1261. It was narrated that Abu :Jm J>_ 4i1 xs- ^ -uii iijJ- - \1\\ 
Mas'ud said: The Messenger of - ' % ,. , , ^* , <= ■ ys 
Allah m said: "The sun and the - y^ ^ J^^i b ^ : Lrf' b ^ 
moon do not become eclipsed for j^u uj 5* 'fi 1 ^ J} Cj>. o~$ Li* 
the death of anyone among _ s V .,'', >' „' -", - , 
mankind. If you see that, then Cr**-^ 1 Ci[" '-W, ^ Jj^J <-^ '-^ 
stand and perform prayer." £, - ^f _^j ^.^J^ ^ -^ 

Comments: ' 

The Day of Resurrection will be the day when the sun and moon shall lose 
their lights. The eclipsing of the sun and the moon should remind us of the 
Day of Resurrection, which will be a frightful day. Those indulging in sins 
in this world, must call to their minds the horrors of the impending Doom. 
They should bow in humility before Allah, and implore Him to forgive 
their sins. That is the reason why the Prophet g§§ has left behind the Sunnah 
of performing prolonged prayer on this occasion. The formula for this 
prayer is given in Ahadith 1263 & 1265. 

1262. It was narrated that i^_f j t j£\ >j $jjj, £& _ mY 
Nu'man bin Bashir said: "The sun , , „ , 

was eclipsed at the time of the : L?^ .^~>£\ ^> Jj^- j tc^L A ^1 

Messenger of Allah ft, and he ^^j, ^ £^ .^Jl ^ ^ 

came out alarmed, dragging his ^ ' ' 

lower garment, until he reached '-6^ j^ dn o\^i\ ^ iZy<i ^1 ^i- 
i i ** ' * * ~* 

the mosque. He continued to it x, i , . >- <" f, j .',, -: ■>", 

perform prayer until the eclipse ' -■* *> --^ <~s v 

was over, then he said: 'Some . jk^HJl Jt\ t ji- .'C°y ^AJ Uji r'J^ 

people claim that the sun and s - , a > „ - . „, \ >' \- ,r 

moon only become eclipsed ^ : JUi r ' c ^ 1 ^~ ^ J > : rj 

because of the death of a great ^kLJ^ H 'jZ&j ' Lr Xh\ £! hj^y. t-uf 
leader. That is not so. The sun 



and the moon do not become -^• K lr& - ? UJa*i.1 ^ ^^ o>^ VI 

eclipsed for the death or birth of ^ ^ ^^ ' H y£^ ^ ( ^ 

anyone. When Aliah manifests *„'"' 4 , , , f 

Himself to anything in His *&>■ ^ *^S M J^c liU •£%*& ^j 



The Chapters Of Establishing ... 261 l&fl AuJfj c*l^UaJ) As 131 i_ il^jt 

creation, it humbles itself before ,, ., , 

Him.'" (Da'if) -« J <*-£>• 

^ 1 SAT :^ i^l j-jj . i^ij—SCJl i1M /V^UjJI <t?-^T [^L*^ asli»«J] : ftij>£ 

.Oj^j HA1 lIIAo:-^ ujii j! 
Comments: " *- 

a. The Prophet's coming out of the house 'dragging his lower garment' means 
his coming out in great haste, so much so that he even adjusted his garment 
after he had come out of the house. 

b. The Prophet s§| used to recite for a long time, bow for a long time and 
prostrate for a long time whenever there was a solar or lunar eclipse. 

1263. It was narrated that ?-^Jl ^ jJJ> jj i*>4 £&- - \Y1V 

'Aishah said: "The sun was ' -°f' °- > • * *., s* , t 

eclipsed during the life of the s^ 1 Y J ^ ^' ^ ^'"^ : ^^ J| 

Messenger of Allah g. The ^ \yj> j£-\ ; ^^ ^ ^ t ^ 

Messenger of Allah 4§ went out „ " , *-,,'' 

to the mosque and stood and said y£ o-*-^ 1 sh 1 *-^ - cju ■wlp ^ i^y) 

the TaHwr, and the people formed jgg ^, ^ ^ _^ ^^ j ^ it £ 

rows behind him. The Messenger ' ^ ' 

of Allah ||§ recited for a long o*^ ^^ J& 3 f 1 ^ -Jl^JUJI Jl 

time, then he said the Takbir and *Z '-\ r J,,-- 4 ,ts * , '. >- f,=r ,„,,.. 

bowed for a long time. Then he f /^ ^ ^ f ' ^ J lj "/" ljJ 

raised his head and said: 'Sami' ii I 3 *ij ii . Sl>jI> UjJ'j il^i , ^ 

Allahu liman hamiddh, Rabband wa - v - a , „ , ^ , ,. „ - ^ 

lakal-hamd! Then he stood and ^ J ^ '^ ^ ""' &^ :JU ^ 

recited for a long time, but shorter t Jl\ ^ ciLjL li\y VJi ill li . nii^Jl 
than the first recitation. Then he 



,- ? 



said the Tafcfei'r and bowed for a ^A 1 C?J* % r "J-^ 1 S"'^ 1 C^ 

longtime but less thar l the first <j .j<Vl ^ 5, J\ $ t '%> 

bowmg. Then he said: Sami ^ 

Allaku liman hamidah, Rabbana wa ^J *±> - 4 - 1 * 9 " i^i ■&' £5-»" -J^ 

lakal-hamd.' Then he did the same -,; ,'°Xu --^n • '1-' 4 -i «', --"n 

in the next Rak ah, and he „ ,T r 

completed four Rak' ah and four ^j^j ^U^j. i^j! jXi^li . ilJj 

sets of prostration, and the eclipse -. , -, :f -.o; , .*,. r,.», 

ended before he finished. Then he ' ^-T^ J ' <> u— ^' *Mj ^lo^S 

stood and addressed the people. ^» Li 4ul ^Ji Ji% ^ll]! C-LjJ ill li 

He praised Allah as He deserves , '„. ,,* , * a - - t > ,»,< 

to be praised, then he said: 'The ^ ? b -' -^^ ^* LJI 4' :Jli P - <di ' 

sun and the moon are two of the '^ j^f ^^j ^u^ V .^1 olil 



The Chapters Of Establishing . f . 262 1^-3 &-J\j c^t^Ualt 4».SJ *_jI^1 

signs of Allah. They do not - ,,•? , ,,,t — 
become echpsed for the death or <■* <■- -^^ ■^*" i J s ' ~ - ' 

birth of anyone. If you see that , ssSUalt 

then seek help in prayer/" (Sahih). 

Comments: 

a. The Hadith teaches us how to perform the eclipse prayer, namely that each 
Rak'ah shall have two Ruku' and, unlike other prayers, the first Ruku' in the 
eclipse prayer shall again be followed by recitation. 

Even on rising from the first Ruku', the words Sand' Allahu liman hamidah 
are to be recited, as is customary in other prayers as well. 

b. It is a prayer that must be performed in both the lunar eclipse and the solar 
eclipse. 

1264. It was narrated that j^J, j t jlAi 'J, *JJ, l&U- - U*U 
Samurah bin Jundab said: "The o _ t _ ^ _ I , „ ^ tt 
Messenger of Allah H led us in °b* '£??J WJa ~ : ^ U -J^^l c* 1 
the eclipse prayer, and we did not j; ~$< — t ^ ^ y^sjj ^ t ^a^ 
hear his voice." (Hasan) ' « , * ' 

iCjUS'j »jjl Jli ^ •— ^ ifU«i-« > ifl i_jJUi> 'ijli jjI *^-y>-' [j-—^ oiU~*JJ ! «j>cj 

Comments: 

The previous Hadith speaks of continuing the recitation for a long time, and 
the words of the Hadith seem to suggest that it was a prayer of audible 
recitation. 

1265. It was narrated that Asma' :^j^\ lib & 'j/S £&^- - HI* 
bint Abu Bakr said: "The \ f '< t jo ^ , 
Messenger of Allah i§ performed ^} J 1 Cf "tf^^ s>* & & GjjL 
the eclipse prayer. He stood for a .^jj £ J\ oL sliif ^ i&lJ 
long time, then he bowed for a ~ ' " ' ' 



long time, then he stood up and fto . i_i_ji£)l V$J*> |gg ju! J_j~»j jj-i 

stood for a long time, then he *i * it,, -.^g -s~ ui ,^, -j^ ft 

bowed for a long time, then he f v Cr-^ C r f - 

stood up, then he prostrated for a JLtU i5j li -f^' JU=U ^Us «jj 



The Chapters Of Establishing ... 263 t&3 <£u«JI 5 tut^JUaJ) £*&[ tjl^.1 



long time, then he sat up, then he 
prostrated for a long time. He 
stood for a long time, then he 
bowed for a long time, then he 
stood up and stood for a long 
time, then he bowed for a long 
time, then he stood up, then he 
prostrated for a long time, then he 
sat up, then he prostrated for a 
long time. Then he finished and 
said: 'Paradise was brought close 
to me, so that if I had dared, I 
could have brought you some of 
its fruits. And Hell was brought 
near to me, until I said, "O Lord, 
am I one of them?" Nafi' said: "I 
think that he said: 'And I saw a 
woman being scratched by a cat 
that belonged to her. I said: 
"What is wrong with this 
woman?" They said: "She 
detained it until it died of hunger; 
she did not feed it and she did 
not let it loose to eat of the 
vermin of the earth." (Sahih) 



. ij^^J \ J Lb Is A>n— . |^j . «i j »j . (■ jS y ] 

''.' '-i ' ' J,, 'tiff' '' „ ii -'- ii 
JLUU iSj *5 -f^l dUali iUi iij 15 

j^i- SiSJl ( jio cji JLS)» :'Jlii (iJ' r it!l 

^ tJUai li3?<J L^lLt £j]j£.\ J 

* ' ■ f . J 1- "' 'i'ii * • •" l — lt- 
V-J t5 ! - " t/ 9 " J U1 LST? *i^J • 4*"ai 

c^ljj* :JL5 <b! o**w>- .("jLi Jls 
V . Uj*- c-ll* ^^ !$ :» . ;> ■ : IjJU ?;Ja 






«. J>",Vl , ^Li*- 



Comments: 

Imam Bukhari has inferred the rule from this Hadiih that the prayer of a 
person will be in order despite the presence, in front of him, of anything 
such as fire (which some people take as an object of worship) if the person 
concerned has the intention of prostrating himself only before Allah. (Sahih 
Al-Bukhdri: 731). 



Chapter 153. What Was 
Narrated Concerning The 
Prayer For Rain 

1266. It was narrated from 
Hisham bin Ishaq bin 'Abdullah 
bin Kinanah that his father said: 



a ** "^ i*" 1 ^ 1^* "*■" Sill" "'i 1 -■ o ■[ ^ id 

jf '/^5j LoLLs- :i/u ij^u^j ^l 



The Chapters Of Establishing ... 264 l$-S <&*J)j oljJUsJI A*tiij: t_j1>jt 

"One of the chiefs^ sent me to ...,.-, . - • 

Ibn 'Abbas to ask him about the ^ ^ ^ & oU ~H ^ T 1 ^ ^ "^ 

prayer for rain. Ibn 'Abbas said: ^ ^J J^$ : jjj; J[ — t £& 

'What kept him from asking me?' * , ' st t t ' ' - { 

He said: "The Messenger of Allah J s^ 1 <j* jLm ^ ^ l Ji sty™ 

m went out humbly, walking tf & c . ^ £j, j£ . frl i^^, 

with a humble and moderate gait, „ * / ',,','„ 

imploring, and he performed two U-^lj^ §§ Jil Jj^'j ^j± : JU ?^lli 

Rak'ah as he used to pray for '£«£, f , r * * ->* *. s . ,-* f » ' -j> t , *.^t 
but he did not give a sermon like 

this sermon of yours."' (Hasan) k_Ja^J IJj -4^' (jj (J^i ^ Cxr*^J 



SjmU/3 t_j|^j| fU^- l^b 4PUti«CUi>ifl VjX*0 L^j\} *j' ^"J^"! E-rV**^ ftiUtataJlJ '. 5CJ :*^W 

Comments: 

a. Prayer for rain is two Rak'ah, and the time for offering it is after the sun has 
risen. It is, moreover, offered in an open place — the place used for 'Eid 
prayers. That is why Ibn 'Abbas $& has likened it to 'Eid prayer. 

b. 'He did not give a sermon like this sermon of yours' means that the sermon 
given by the Prophet £§i on this occasion was basically a supplication to 
Allah, and unlike you, he did not lengthen it by mixing it with unnecessary 
excessive words. 

1267. It was narrated that &jj- -~£SS\ ^ jJUi tiSjU. - HiV 
'Abdullah bin Abu Bakr said: "I - , ,-v ( „ t , . 

heard -'Abb-ad bin Tamim :JU & &} <>• *"' & & "^ 
narrating to my father that his £» \£ k J JL*^ -£'£'&. ^1^ 
paternal uncle had seen the * "' , ' , „ , , : ' it 

Prophet sjg| going out to the J-^ 1 J\_ %Lf~ ^ 4r" •**-* *"' 
prayer place to pray for rain. He ^ ^ ^ -v^ ^^ 
faced the Qihlah and turned his - *■ " ' s ' 

cloak around, and prayed two .JZxS.j ^J^j 

Rak'ah." , . ,,, s ^ ,. >l , 

(One of the narrators) "^ U ^ X^ 1 ^ ■*•*•* ^ 
Muhammad bin Sabbah said; ^jJ. ^ p, : J\ °^ : \s^> ^ ( _ 5 4i: ^ 
"Sufyan told us something ' ' ' " ' * ' - ' 
similar, narrating from Yahya bin u* '( V ^ J ui J 1 ^ (j* 'fj^ ^ Jj^* t^ 1 
Sa-'eed, from Abu Bakr bin A \i m& , % ' '- 



'■ ' In the narration of At-Tirmidhi (no. 558), it was Walid bin 'Uqbah. 



The Chapters Of Establishing ... 265 \&& ^uJt^ Cjl^UaH &a&\ t-^l 

Muhammad bin 'Amr bin Hazm, , °i -- - , , • , >•>,. -,,' 

from 'Abbad bin Tamim, from his ^ ~ : Jb t^j*^-" ^ ' oL ^ Jb 

paternal uncle, from the Prophet oSLc-T JiU-f :jjl£ jj aLii ^ ^53 cf 

g|." , , ,' % '„' ' . ', ' ^„ ',. 

Sufyan narrated that AI-Mas'udi ^ :JU ? ^ UiJ1 ^ <**" / '^ 
said: "I asked Abu Baki bin . julll J^- .^Jl j; 

Muhammad bin 'Amr: 'Did he ' 

turn it upside down or right to 
left?' He said: 'No, it was right to 
left.'" {Sahih} 

Comments: 

a. The act of 'turning the cloak over' was like backing up the oral petition to 
Allah with the physical form of supplication, and a way to implore 
Almighty Allah to change their plight (from famine to a bountiful 
condition) even as His slave and Messenger had changed the manner of 
wearing his robe. 

b. It is a Sunnah to supplicate to Allah after the 'prayer for rain' with the back 
of one's hands turned towards the face. 

1268. It was narrated that Abu i^\ - ,^, - i^f tffe. _ mA 

Hurairah said: "The Messenger of ^ t ' „ , 

Allah f| went out one day to '-j.fr 'y. <4~*J ^'^ :Vls ^J)\ J\ '^[ 

pray for rain. He led us in ' i*<* m-"J(i t • - .'w- f i-**' 

A J />£■ i_^Jj>cj OUjtJI t_^j*A~^ . LJ ^>! Uj.As~ 

praying two Rak'ah without any ' ' -' 

Adhan or Iqamah, then he ^* 'ty-^' ^ dri ^*=" S*" 'ij*P' 

addressed us and supplicated to *. „, ^ * '. 
Allah. He turned to face the * ^ 



■"ji 3f§ 5"' iJ^- j j jy ■u l! °jij* l^i 



Qiblah, raising his hands, then he Vj jlil !Aj ^iS'j IL JUki L j j.°.-.°^ 

turned his cloak around, putting „- , , , -■' ' , ,„' ,,, it ~ 

its right on the left and its left on '^ ^ J J -^ J 4LI Uj J ^ r ' 4*H 

the right." (D«'#) J^J ^ ^ig £J .«;£ Liij ±£\ 

*. <J OAJ (*ioJj- /^o ^JTTIt- 1 4>rjJ^,£» i A&jy>- /jj\ 4r>-j>-1 L^-^A^ O-Sllmlj I'WjJH 

, fcuUS 4JU-J 4^*^^^- J^j. ^^a r^j^^jjl Jlij cV*V't" ia^a 



The Chapters Of Establishing ... 266 \&± JluJIj ii»I^WI A»tSj vl*' 

Chapter 154. What Was ^ tli liu(j.-(loi ,^-Jt) 

Narrated Concermng ^ ^ |} .fo^y j ^, 

Supplication For Rain ' ' ' Sr - 



1269. It was narrated from y\ \Zj&- '■•~^{j> y\ fcj-ia- - \Y1^ 



.-ml 



■jUU lit 


Uj^ 


v 


i^p 


Ciii 


J^iJH 


\jS 


t JU. 




> 


Uu 






4\ 


1 aJs^-vJ 


aJ L9 


.jii 


ij^f 


J*- 





Shurahbil bin Simt that he said to 
Ka'b: "O Ka'b bin Murrah, narrate 

to us a Hadith from the Messenger Ji ch^j^ I/' 'J-^Pl us^ dri A^~" If 1 
of Allah |§, but be careful." He ; 4J /. , ., .>,"',,;' *ff , .„,. 

said: "A man came to the Prophet °^ <* V-* - -V-^ ^ u ^ **-*' 
|g and said: 'O Messenger of s^L : JU .ji^-lj |g &\ 6j^j '&■ H S J^ 
Allah, ask Allah for rain!' So the , , ^ , ^ _ v ' t ' * ,. 

Messenger of Allah |g raised his ^' ^J L - : Ju * i§ ^ Jl Jl J^J 
hands and said: 'O Allah! Send - j^ ^ gg ^ j^- -J-- 
wholesome, productive rain upon " 

all of us, sooner rather than later, 
beneficial and not harmful.' No 
sooner had they finished 
performing Friday (prayer) but 
they were revived. Then they „«,- , 4 , -, , , „ , •>< „< ,;, 

came to him and complained to , T - j^-j - -r j 

him about the rain, saying: 'O ( «£l£ Slj t~il3>- i^" 1 : <J^ -^j^ 1 
Messenger of Allah, the houses * „ ., * „*-.,*.,, - „ „ - ' - 

have been destroyed!' He said: 'O • ^^J ^ (W V 1 ^ 1 J^ : ^ 

Allah, around us and not upon 
us.' Then the clouds began to 
disperse right and left." (Hasan) 

lSjj^jJI i>*>^aj i^jlz* 4j SjjUj jjil ^ Tin t TfO /£ :.l*j-l ^j-j^l [,j~" »■] - pijPu. 

Comments: 

a. It is all right to ask a man of virtue and piety to invoke Allah for mercy, 
regardless of whether the matter is of individual concern or of communal 
interest. 

b. The instant answering of the prayer by Allah, was both an act of His mercy, 
as well as a proof of the veracity of the prophethood of Prophet 
Muhammad m, and a miracle performed by him by Allah's permission. 

c. The supplication for rain contained in the Hadith stands more chances of 
meeting with Allah's grace and quicker acceptance. 



The Chapters Of Establishing ... 267 1&& &*Jlj ot^JUal) iutil <-ft$ji 



1270. It was narrated that Ibn ,| jj, f - i^i l&t - HV« 
'Abbas said: "A Bedouin came to ■* ^ T ^ <* 

the Prophet H and said: 'O l£U :^l ^ <>^l t51^- :,_^-Sm 

Messenger of Allah, I have come ., #„'/> ^« , , „ . , . \ >., 

to you from people who have no ^ ' ^^^ ' o-iJ 3 ^ & ^ 

place to graze their flocks and :Jlf ^fc ^"l ^ iojIJ ^f ^° ...^ 

even their male camels have - t ,\ -'.- ' s ' *~\ ' ,*" ', 

become weak. He mounted the J ^ J L - :JUi ^ ir 51 ^4 ii 1 ^ 1 ' pL ^ 

pulpit and praised Allah, then he l^j J«j£ r; •; j^ ^ ^ & \&\ 

said: 'O Allah, send upon us all .,,*„, / . ', 

abundant, wholesome rain, 'j~^' ■%*=* -J=^ ^ j^4 ^j >^j 

productive and plentiful, sooner ^ & ^, yfo . jj <i ^ ^ 

rather than later/ Then the rain "' " ' ' r 

came down, and no one came to ^ «ti4lj J£ ^i# tiJ* W^i 123s %j> 

him from any direction but they J,, > ,-,. , . , . *„f 'f, ,? V' 

said: 'We have been revived/" V * ; ^' ^ - J ^ ^ — ^ " J > 

(Da'if) .ll^.f ji-rljll 

. 4iU TAV:?-- ijfclj t^jj^jJ! o=>t^=j [tjju^i mUuiJ] '.nijiu 
Comments: " 

a. The Arabic words 'ma yaiazawwadu lahum rd'in' (literally, no shepherd goes 
out for collecting provisions of the journey) is a figurative expression 
meaning: The shepherds do not take their herds out of their settlements as 
there are no grazing grounds left, because of acute drought, and as a result 
the cattle are dying. 

b. 'La yakhtiru lahum fahlun' (literally, no male camel moves its tail again and 
again to hit its sides) is also a figurative expression meaning that hunger 
has weakened even the strongest of animals, like male camels, to the degree 
that they keep standing listlessly, even without moving their tails. 

1271. Mu'tamir narrated from his 
father, from Barakah, from Bashir 

bin Nahik, from Abu Hurairah: tiij; ^ ijjT ^p t^»ju^ fiai :jU£ 
"The Prophet jfg supplicated for 
rain (raising his hands) until I saw 
or one could see the whiteness of 
his armpits." (Sahih) 

(One of the narrators) Mu'tamir 
said: "I think it was during the 
prayer for rain."' 1 ' 




[aI That is: "I think that rain is mentioned in the narration." It was narrated by Ibn 
Khuzaimah in his Sahih no. 1413 through a route from Muhammad bin Abu 'Adi from 
Sulaiman At-Taimi from Barakah. And This Sulaiman is the father of Mu'tamir who 



The Chapters Of Establishing ... 268 lgj& -&**% 4'I^UaTt &ȣl i_.|^t 

~*$ j 3i& CjUj <^i>-j c^ajj ib— jI Li* : ^ >~^ vil Jlaj i YT\ (.XVo 1 .^> t aJCi> [_5-U> 

Comments: " " " 

a. Supplication for rain should be long, reflective of man's subrrdssiveness and 

humility before Allah, 
h. While supplicating for rain, the hands in prayers must be raised higher than 

usual. 

1272. Salim narrated that his £ rj&: : ^j r; i^.f £&. - my 
father said: "Sometimes I 



* ^ * 



remember the words of the poet Cf- j** Cf 



when I was looking at the face of £> .j^ J, ^ ( p^ gfc_ .Qj_ 

the Messenger of Allah j§| on the ' "; r ^ J' „ 

pulpit. He did not come down ^j^j £r\i J*l J**' ^'3 j^^'i J^i c/^i 

until all the waterspouts in AT ^ ^ j^ ^ ^J r,^ ^ 

Madinah were rilled with rain. J 3 ^ w* ^ w ^ ^ *& J»' 

And I remember what the poet :^-liJi Jji ^ili . JLj^JL tj(j~; 

said: ' „ ^ * £ 

'He has a white complexion and H^">! f L *- Ul ^- : ^-^4 u^^-h'j 

rain is sought by virtue of his J^IjSl) l-L^-o t *t • '-\\ JLU 

countenance, - ' ' * % > , ' 

He cares for the orphans, and ■ V^ Lri 1 4)* >J 
protects the widows.' 

These are the words of Abu 
Talib." (Hasan) 
\i\ f-\ gi„T,.i*y i fU"^i j*ui Ji*-** < *Lj l p-ll^^ * i t (_gji>cjt aj^j^-1 L/t**^"! * Tftj^ 

JiP JLaUi 4iJ=J^ tlt_ji?ui jj-s^wtll ^ ■lijilj-lj ■tj l_j*iSS y** 35 lijj^ >, > * "\ ". p- i IjissxS 

Comments: 

Taking the person of the Prophet gasa medium of approach (Wasilah) for 
Allah in supplication is the way of Abu Talib who lived a disbeliever and 
died a disbeliever. The Companions, however, had a perfect understanding 
of the teachings of the Islamic faith, as well as of the demands of 
monotheism, and the limits imposed by Islam in their expression of love for 
the Messenger of Allah |j|. They always made a request to the Messenger of 
Allah g| to supplicate to AMh for them, as long as he was alive. In other 



is mentioned by him in this narration. Ibn Khuzaimah's version has it: "I saw Allah's 
Messenger jg extending his hands, until I saw the whiteness of his armpits." And 
after it; "Sulaiman said: 'I think that he was supplicating for the rain.'" So it is clear 
that Mu'tamir was trying to remember what he heard his father narrate, and that the 
original does not contain the mention of rain, and Allah knows best. 



The Chapters Of Establishing:... 269 !$-£ &*Jlj t^tl^Uall &>l£l ;_j($ji 



words, they made the supplication of the Prophet g|, and not his person, as 
their means of approach to Allah. 



Chapter 155. What Was 
Narrated Concerning The 'Eid 
Prayers 

1273. It was narrated that 'Ata' 
said: "I heard Ibn 'Abbas say: 1 
bear witness that the Messenger 
of Allah |§§ prayed before the 
sermon, then he delivered the 
sermon. And he thought that the 
women had not heard, so he went 
over to them and reminded them 
(of Allah) and preached to them 
and enjoined them to give in 
charity, and Bilal was spreading 
his hands like this, and the 
women started giving their 
earrings, rings and things.' " 
(Sahih) 



0<u iuiit) (ji-J^it 









ot 



uvr 

^jilj ol^iM cJiiii . tASjs jJjjLJ J5^3 
■ ^j^'j pUJlj J^iJl 



j^ 1 £ £ *V i. 'V A ; s— i l j^Ajuj e-L^Jl »LaVI itt <~>\j tJjJl t^jUiJl 4^-y^l :»-j>eJ 

Comments: 

The words 'I bear witness' have been used by Ibn 'Abbas \$fp to underline 
the fact that he is narrating the Hadith with full assurance, since he clearly 
remembers every word of it. It is like a person stating something under 
oath to dispel any doubts concerning the veracity of his statement. 



1274. It was narrated from Ibn 
'Abbas that the Prophet j|| 
prayed on the day of 'Eid with no 
Adhan and no Iqamah. (Sahih) 



Lt*j-b*Jl ^iiji t--L-^j c*\lY:r- (-U«Jl *^*j ^LkiJ! - — *U ^/jjJljJI i^jL^Jl <t?-,3H \niSu 



The Chapters Of Establishing ... 270 \&& J£i«l'tj ol^JUalt X»tSj *_.i^.i 

Comments: 

It is imperative to pray the 'Eid prayer without the usual Adhan and Iqamah. 
It is not allowed to follow the analogy of other prayers and call the Adhan 
and Iqamah for the 'Eid prayer. The reason is that the doing of anything that 
was possible and convenient to do at the time of the Messenger of Allah |g, 
but he chose not to do it, will surely be an act of innovation in later years, 
however beautiful or pious the act might seem to the naked eye. 

1275. It was narrated that Abu ,( .^ , . ,,t ^ ^ , . . 

Sa'eed said: "Marwan brought the y - ' Y^ Ji 

pulpit out one 'Eid day and ^ J-flwl y> <.J^jS\ ^ tfcjliJ 

started to deliver the sermon '„;,,,' i . , f , 

before the prayer. A man stood o~? <-£* ■■^^ a* 'Sri 1 if 'S^J 

up and said: 'O Commander of J y, i{ ^\^ £ ^ y t a^ ^ 

the Believers, you have gone " . ■ * ". ', " „ , ,-,' 

against the Sunnah. You have ■■^ }] (*jw j^r 1 °hy> fry- 1 : " b -i*- 

brought the pulpit out on the day . j^ V^ ^ _ ^ v* -JJj^ \& 

of 'Eid and it was not brought out „ •% , .,..,' 

before, and you started with the pi jtV' '-^rlr*' 1 ■ 4 ~^l c-iU- jlj^ \j 

sermon before the prayer, when -j.r -\'°u : f'" *-■?•• •<-' *r 

this was not done before/ Abu ^ " j- '~ J ,J '% &* 1 - ^ * J *-' 

Sa'eed said: 'As for this man, he : x^i, y\ JUs . L^j Tj& ^SJ IJj S'^LiJl 

has done his duty. I heard the -,,,.*, „r, „ " •*■ --. c t 

Messenger of Allah & say: J ^ c ^^ .Up t, ^ .15. U* U 

"Whoever among you sees an evil *,f ^ii£iii (^ ^ ^9 : J Jz |§ A! 

action, and he is able to change it .,.,.'. j . „ >.«->■; , > -j 

with his hand, then change it with £^~*i H 4* •*£ °J*^ *& "J^i 

his hand (by taking action); if he _J£- ^^ -j^ -J ^ ^.^y 

cannot, (do so) with his tounge '" ; " ^ " ' , f ,"_ 7 

then with his tongue (by speaking • *t)l*i'^l <_«i*il liLJi} 
out); and if he cannot then with 
his heart (by hating it and feeling 
that it is wrong), and that is the 
weakest of faith." (Sahih) 

uLftj^M olj tjUhj^sl /y> jSo^jJi -jp ^g'N ji5 OLj *_jIj iOUjjl c *A~** 4j*-l?h :«jje!J 

. <u o^j ^jj ^i ^ H: j- 1 jJl . . . 

Comments: 

Righting the wrong, and putting an end to an evil by force, is the duty of 
the rulers. Even people who have persons such as slaves, subordinate, 
children arid students, etc., under their control, are obligated to stop their 
evil, ways through the exercise of their authority. In other cases, it is enough 
to try to stop the evil through the use of tongue. 



The Chapters Of Establishing ... 271 l$-& iuJI^ ^(^UaJt AolSl tji^jl 



'-> '• —' «•*■' uv\ 






1276. It was narrated that Ibn 
'Umar said: "The Prophet |g, then 

Abu Bakr, then 'Umar, used to t «jC ^ t ^i£ ^ &\ jzJ> &5J~ :iuLi) 
pray the 'EM prayer before $ e , „ , , - -• ,, 

delivering the sermon." (SoJrife) .w 1 r* 'itir 11 ^^^^ 1 ^ 

Chapter 156. What Was If ^j &U- tf it - on ,^-Jl) 
Narrated Concerning How " , . ' f / ". „ ^^ 

Many Times The Imam oi^ ] *>* <J f u V j£i 

Should Say The Takbir In (^ ^^j|) 

The 'Eid Flayers 

1277. 'Abdur-Rahman bin Sa'd ^ ^ '■ f^ Cf. f^*? ^ ~ ^ vv 
bin 'Ammar bin Sa'd, the ^ ^ . ^ . ^ - .^ 
Mu'adhdhin of the Messenger of ^ - ' 

Allah j|§, narrated from his father, If- <-.<&} [f '■^ J?^ '-ill 5^ <Js~"j 
from his father, from his . >*;-> r,^ =uk », -, , >• ?f »-■ 

grandfather, that the Messenger of ^ . , ' , * 

Allah ^ used to say the Takbir in ^j -V^'j^ S? ^r" J^ J? 't>W^ 

the 'Eid prayer, seven times in the * ___ . - -. ; :•■:'. ,r,. 

first (Rak'ah) before reciting -i"j^ Jt 5 iy 

Qur'an, and five times in the 
second before reciting Qur'an. 
(Hasan) 

Comments: 

A special feature of the 'Eid prayer that distinguishes it from other prayers 
is the number of extra Takbir said in it. 

1278. It was narrated from 'Amr ^' olAi <■>-££ J>) *&&- - >YVA 
bin Shu'aib, from his father, from ... , , ,,-,,;;. •»■ a< ■'«■- K*- c.-t, 
his grandfather, that the Prophet '• ^ ' J * ^ ' 

jg said the Takbir seven times and ^ j^J. ^ i ?J*i Cf. u^*"^ 1 ■£* -y. ^ 
five times in the 'Eid prayer. '„, ' „ tf *,'„,' < ., ' .,* 



(Hasan) 



. L*1j--j L*I^> ^^Jt ot>w? ic* 



The Chapters Of Establishing ... 272 Ig-S Ai*Jlj ol^JLsJI £»£) <_jI#I 

^y \\&\'.r- i^JjJl ^ _^^JI <~>^i «»jJL<aJl tijb jjI 4j-jjH [.^j- eiLLoj] '.?cjj£ti 

1279. Kathir bin 'Abdullah bin ^ ^ olAi i$jLlC> y\ hijji- - UV1 






'Anir bin 'Awf narrated, from his 

father, from, his grandfather, that 

the Messenger of Allah said the Ji &\ &■ •£ 'jg Hfli. ;i£» ^1 t JUL 

Takbir in the 'Eid prayers, seven s < s ^ = ^ * „ ,. 

times in the first Rak'ah and five ^ — & '*' 0* '^ t* J /^ 

times in the second. (Hasan) j ^ ^jJ.I ^ jS $g ^1 J._^ 

1280. It was narrated from l^U- :^J^_ ^ <ii^>- &Jt>- - \YA* 
'Aishah that the Messenger of „, ; , -j J0 _.* ...>..,*.■, 
Allah |g said the Takbir seven and ^ l *^T ^ ^ [ : V*J. «ji ^ "^ 
five times in (the prayer for 'Bid) i^L^j J[\ ^ ,^0. j .ijj ^ jJU- 
Fifr and A(5w, apart from the Takbir J . ^ f ,' __ ,,/',, % " / /' 
for Kkjch' (bowing). (Hasan) ^ $& ^ 4>^j <-> j ^^ i* 't*> <S* 

•£/^' tiv 5 

Chapter 157. What Was ^ ^ U V L > ^ ^ v (*-J» _ 

Narrated Concerning The ( ^ <n iuj.|) ^iJl sSL£ ^ S£l^2Jl 
Recitation In The 'Eid Prayer ' * 

1281. It was narrated from tffcf . ^j, *• ^^j ^ _ UA> 



Nu'man bin Bashir that the 



- r-UvaJi jjj 



Messenger of Allah ^ used to 0* J^^ Oi C^?'^i ^ "^j-^ a"" Jp^ 

recite "Glorify the Name of your - ,,, . - . - f . - .->•.. 

Lord, the Most High/'M and "Has ^ 'f' ^ ^^ ^ ^ ^ '^^ 

[1:] At-Alo (87). 



The Chapters Of Establishing ... 273 lfe& &-JI3 oljUatl **S1 wj^I 

there come to you the narration of t > - , .,„. „ '. ,, * % , c .1 

the overwhelming?'' 111 in the 'Eid '>- ^ « ^ J >" J 6I ^ ^ ^ ( 

prayer. (Safctft) <.$P$ &j ^ gf¥ -1 cA^ J 



. 4J .X<1L>I^ 



!>!' 



1282. It was narrated that tf$ ^ >. &^ &± „ mr 
'Ubaidullah bin 'Abdullah said: ' S-" ' 

"Umar went out on the day of ^S)l •£* If <-^^ J> l 'y^> "if- i<j£li 

'Eid and sent word to Abu Waqid ,„, ,,., ,,-: . -.,; 4 . 

Al-Laithi asking what the Prophet ' '"' ^ - r *^ &f~ ' " -■ & 

H used to recite on this day. He 'd\S ^ fe{, :^dj| oilj ^f Jl lijS 

said: W [2] and 'Iqtambat: " m -, / " ." ; - T " . " ' *"'. -1 , 

O-jJLp- jV 3 AH^ '. ^ t/jjJLjJI 5jl 1,^ J I JL Li t_ju t/jjJLjJ! SiL^t l-JL*fl 4>-y>-l I ?cJjSkJ 

Comments: - ^ °- rW ' 

It is in order to recite the Surah mentioned in the two Ahadith, which is to 
say that reciting the Surah mentioned in either Hadith will be according to 

Sumiah . 

1283. It was. narrated from Ibn • *•->.•,., >f -•-<; - 
'Abbas that the Prophet |g used ^^^JiAJi 1 ^^ UA1 " 
to recite in the 'Eid prayer >j ^J, gfe ■ £j| ^ ^ ^^. 
"Glorify the Name of your Lord, , - *',",-, 
the Most High." M and "Has If L ^ erf Jj 1 * ui ■^ ^ '°^ 
there come to you the narration of .^J, - f^ 5^ ^ ,*, £f & . :) 
the overwhelming?" [5] (Hasan) - " - ^ ^ " - ' lJi 



<£$ ji)>3 i$pT\ &> 



11 



er? 



.4] .la Li \ YA\ : p^^ai\ LloJjJlj i*JmJ Yo \ :^- i^kM L l V-^»-] \nij>a 



[1) Al-Ghashiyak (88). 

p] Q«/(50). 

[3] Al-Qanwr (54). 

1*1 At^A'fa (87). 

[5] Al-Ghashiyah (88). 



The Chapters Of Establishing ... 274 l^ ^W'i ot^WI wUtSl «-jI^jJ 

Chapter 158. What Was JfUUit-(l«A f>~*S\) 

Narrated Concerning The " ,/»'!. . ^i ^ :, 

Sermon For Tirf ( m ^° Od^ 1 ^ ^' 

1284. It was narrated that Isma'il \j£ ^ -dil xs- ^ HaS t£U- - UAi 
bin Abu Khalid said: "I saw Abu ' , ' f „ „ _ a , * ^ ,-j* ., 
Kahil, and he was a Companion, ^> yj 1 ?■ J^^i <^ 'G?J b °^ 
and my brother narrated to me xJJp % cilS'j tj*^ d JLjIj :Jtl 
that he said; 'I saw the Prophet s|| ' fi c -'',./ t -« ,- 
delivering the sermon atop his I Jr 11 ^-'j :<JU "^ ^ s^**^ 
she-camel, and an Ethiopian was ^^ ^ *^ ^ J± ^J^ 
holding onto its reins.' " (Hasan) - 

ijjiJl ^Js> iJaiJI . LjjJLjJl 5_jJL^ i. \A0 /f: ^L«J1 4j- j J l 1 [ l ^~i»- 4iUv.|] '. ft±j£u 

Comments: 

a. This sermon was delivered on the occasion of the Farewell pilgrimage. 

b. The 'Ethiopian' mentioned in the Uadith was in fact the Companion 
popularly known as Bilal Al-Habashi 4&. 

c. It is alright for an eminent personality to let a common citizen render some 
sort of a service for him. 

d. We learn from the Hadith that (i) it is in order to deliver a speech from atop 
a mount, etc. (ii) it may be stated here that there is no hint of cruelty to the 
animals in this case, and (iii) we may deduce from this Sunnah, that it 
would be in order to raise a stage for delivering the speech in order to 
facilitate the people's viewing of the speaker. 

1285. It was narrated that Qais :Jm JJ 4)1 jlc- J> -u>~> &J&- - ^YAo 
bin 'Aidh, who was Abu Kahil, 
said: 

delivering the sermon atop a ui£ Ji\ ^a t Jtslp jj ^-j <^p ijJU- ^ 
beautiful she-camel, and an 



"I saw the Prophet £ * ^ > ^ * "***" 



Ethiopian was holding onto its ? L J* V^ ^ <^ 1 "^'j : ^ 
reins." (Hasaw) . l£.lL~ Ij-i 54^ j alili 

Comments: 

a. The name of the she-camel on which the Messenger of Allah |g rode during 
his journey of the last pilgrimage was Qaswa' (Sahih Muslim: 147). 

b. We may only imagine how faithful the people would have been in 



The Chapters Of Establishing ... 275 tfcS &-J(;j *=il^Uall JU15J i-j\&\ 

preserving the blessed words of the Prophet jjf|, those who, even recorded 
for the future generations the minutest details about the she-camel he rode 
during his journey. 

1286. It was narrated from [£Ul : £ji J\ 'J, JZ jf\ t£U - UA1 
Salamah bin Nubait that his „ , >« f „"' ^ "'.'-,' . - ■, , 
father performd H«y and said: "I £?*■ ^ 5sJ 6* l K? <ji ^ S* '<5?J 
saw the Prophet g delivering the _ ^ J^ ^jj^ ^ ^j, >£- . j^ 
sermon atop his camel." (Da'if) ' ' 

1287. It was narrated from & £^ - jL ^ - >^ £^ _ mv 
'Abdur-Rahman bin Sa'd bin „ . ' 

'Ammar bin Sa'd, the Mu'adh- :0i>Ji ^» ^ jlX£ ^ J^i jj ij^J 1 ^ 

dhin, that his father narrated, from i .c. -,,:>-., f „ , f ;«, 

his father, that his grandfather °* '^ ;/ ^ '-"' * ' " ^ 

said: "The Prophet § used to say ji& .dJJl g.LiJil ^ ^> l| 4^i 

the Tdkbir between the two ... ? ■ > , V* 

sermons and he used to say the ' & - - ^ -^^ 
Takbir a great deal in the sermon 
of 'Eid." (Da'if) 

1288. Abu Sa'eed AhKhudri said: y\ &&■ :^J y\ \&£ - UAA 
"The Messenger of Allah g| used . . , * ,- , , >., , r j* , ; , | 
to go out on the day of 'Eid and <* <f - ^ '^ <*/ jb ^ ! ** U 
lead the people in praying two :JU <jjlij| -L^-i J>\ J£i£\ :4il .tit 
Rak'ah, then he would say the * f - • fJf . " , * _ - , 
Salam and stand on his two feet s*^ '^ f>- E>* ^ ^' J ^ J ^^ 
facing the people while they were ^ JU Jid liii li . ^6j ^lll 
sitting down. He would say: 'Give ' * j - > , , ^ , ' « / ,, '- 
in charity. Give in charity.' Those : "J* 5 ? -i-J^ r^J i>^' J?^ 1 ? 
who gave most in charity were fag - ^jg f|j i^ _ (j i^, 
the women, (they would give) „ , . , t 

earrings and rings and things. If cJi^ j^ -f^'j ^^Jlj ^^^. i^UlJl 

he wanted to send out an V V . ^r »iV T-" '' "- ; f ' '--i- 't 

expedihon he would mention it, ^ l " *'* 

otherwise he would leave." .i_s^k;i 
(Safti/i) 



The Chapters Of Establishing ti . 276 l&j &*J\j tiil^JUaJI iUlsl t»iljj! 



Comments: ' 

a. Rather than praying in mosques, the 'Eid prayer must be held in open 
places. The Messenger of Allah |g preferred an open place over his own 
blessed mosque to lead the congregation of the 'Eid prayer. 

b. The sermon must follow (not precede) the 'Eid prayer. 

c. The sermon should, in appropriate manner, deal with the problems of the 
day. 

d. A woman can give her personal items and effects in charity without the 
permission of her husband. 

e. The sermon must be listened to, while sitting down, with due attention. 
However, should anyone wish to leave it, he may. 

1289. It was narrated that Jabir £\ •&£. -^ £ j^ £& _ \y M 
said: "The Messenger of Allah gg ^ t »,'',, , . .■ , , ^* 
went out on. the Day of Al-Fitr or ^^ "■£#J I> jJ-* CS. i* } ' -4? '^^ '■ fk 
Al-Adha, and delivered a sermon - ^ jf ^ ,^ - \J^ 
standing up. Then he sat dowri „ t - f .i __ ' * 
briefly, then stood up again." jl J*? '$> iH <M dj~*j £j>- • J^ y^r 
(DaHf) ,.-„ '.{ '<.'. -,; si i ,'. , i : : , » f 

Chapter 159. What. Was Ji i\^- U JLtt* - O o<\ p^Jl) 

Narrated Concerning Waiting , * , , ' \ ... - D , „f > :. ,r • 

For The Sermon After The (MA **"*> ?**» ^ *>■*■» ^ 
Prayer 

1290. It was narrated that 
'Abdullah bin Sa'ib said: "I 
attended the 'Eid. prayer with the 
Messenger of Allah |||. He led us 
in offering the 'Eid prayer, then he 
said: T have finished the prayer. 
Whoever wants to sit (and listen 
to) the sermon, then let him sit, 
and whoever wants to leave, then 
let him leave"' {Sahih) 



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The Chapters Of Establishing ... 277 1&J JluJIj ol,$W1 Aata] ^jIjjS 

Comments: 

It confirms that listening to the sermon is not obligatory. It is, however, 
preferable to leave the prayer ground only after one has listened to the 
sermon, as the Companions used to do. 

Chapter 160. What Was ^ *L> U tl/G - ( U • ^^Jl) 

Narrated Concerning Praying "^-^ ^ ^ p ^ 
Before Or After The 'Eid J ** ;3 ^ & '^^ 

Prayer (m i&*di) 

1291. It was narrated from Ibn $fe_ {j[ i* ^ ^ gfe _ m , 
'Abbas that the Messenger of ' 
Allah j|| went out and led them 
in the 'Eid prayer, and he did not 
pray before it or after it. (Sahih) 

Comments: 

Unlike the obligatory prayers that are preceded and followed by Nafl 
Rak'ah, be they emphasized or unemphasized Sunnah, there are no sueh 
Rak'ah, either before or after the 'Eid prayers. Thus, praying no other prayer 
on this occasion is the Sunnah of the Prophet g|. 

1292. It was narrated from 'Amr \£jj_ -.j^jj, *-\_ *}£ &j£. - iy^t 
bin Shu'aib, from his father, from * ^ tt /' >., ,-« . 

his grandfather, that the Prophet cr^v 31 ^ ^ ^' -4^ ^'-^ : ^j 
^ did not pray before or after the t4J f - t( ^ i l r ^ - ^fo, 
'Eid prayer. (Hasan) ""' * " ' ' ' 

Vj i#i ^ fj ^g <£i M .If I* 

. If ^ UjuJ 

1293. It was narrated that Abu 1L*1^ : ^^4^ ^° Juii EilJ- - UM" 
Sa'eed Al-Khudri said: "The „, „ " " J, ,,.,-■ 
Messenger of Allah H did not V* ^ *"' ^ ^ '^ ^ (^' 
pray before the 'Eid prayer, but t j^ ^ ^ ^ Al & GSlP- i^i 



The Chapters Of Establishing ... 278 1^*3 -fa-Jlj t^iljJwatl X»l3t <-«^1 

when he went back to his house > •"< '■- i - ■ iT ' • ' 

he would pray two Rak'ah." &, ^ & & 'J 1 -* ui i^ a* 

^ s " * — *" 

Comments: 

What we know from the Hadith, is the fact that the Prophet |f| did not 
perform any No/? (voluntary) prayer, as was mentioned in the previous 
Hadith, in fact, this means that the Messenger of Allah jf| did not offer any 
voluntary prayer on the ground chosen for 'Eid prayer. Thus, the Naft 
prayer performed on returning home was unrelated to the 'Eid prayer; it 
was in fact the customary Naft prayer, good for all days. And Allah knows 
best. 

Chapter 161. What Was J *l£ U Zj U - ( U \ (^Jl) 

Narrated Concerning Going - ' * ° - r > 

Out To The 'Eid Prayer CY * * ""^ W U £*' J\ %JJ** 
Walking 

1294. 'Abdur-Rahman bin Sa'd jl£ l£U -.jC^'^^lU l£U- -WW 

bin 'Ammar bin Sa'd said: "My ;s , .*..«, . o >. < „ a , 

father told me, from his father, y^ : ^ <* ^ & ^ & ^"^ 

from his grandfather, that the h\S ^ ^li\ h\ /jS- If <.*J If <.^J 

Prophet ^& used to go out to the '*",,.„ * - • ' ,,'• ', 

'Eid prayers walking, and he -^^ g;°Jj ^^ ^ J\^J-h 
would come back walking." 
(Da'if) 



1295.lt was narrated, that Ibn I'tif i^ll^l ^ lUi l£U- - H<U 
'Umar said: "The Messenger of j , ,' t ,,. 4 ., ,. ,,s. >,, 

Allah & used to go out to the 'Eid ■ *?' <J* '^^ iJI *"' ^ ^ 'Z^ 1 ^ 

prayers walking, and come back :Jll jli ^| ^ <■&£ If «-&! j££ j 
walking." (Da'#) , .'"-'.'...'* " - 



IS" 



The Chapters Of Establishing ... 279 l^ XuJI^ ol^Ualf AalSl v 1 ^ 

1296. It was narrated that 'Ali * tf^ :~S^ ^ ^ €iS~ -mi 
said: "It is part of the Sunnah to ' V' ' ' " t ' 
walk to 'Eid (prayers)." (Da'if) <j* ttS^l ^\ l/> t^ij UI.j£ rijlS 

1297. It was narrated from li : ai r^ll^i ^ Al^ l£U- - mv 
Muhammad bin 'Ubaidullah bin . , +/. ^*, _ if'ti *■ . .-!i J °' 
Abu Raft", from his father, from. ^ ' V ^ ^^ 
his grandfather, that the ( jj ^ , -j|j ^f ^ jj| j^i ^ jlii 
Messenger of Allah H used to „': . t ' "' ' .' , ?f %,' . , 
come to 'Eid prayers walking. ^ /■ dB i -* d J^J ol 5-^ 0* 

(d«'#) .U 



Chapter 162. What Was <i * ^ U ^ " t lY r^ 1 ^ 

Narrated Concerning Going ? ' *\\' -, t ;.. ^J| y' ,/i]| 

Out On The Day Of 'EM Via y*^ - - ^ '"' , r f <~ ^ 

One Route And Returning <* * ^ ^^^ «^r* ^ 

Via Another Route 

1298. 'Abdur-Rahman bin Sa'd & l£U- ij\le> ^ fli* (jJai- - \TU 

bin 'Ammar bin Sa'd said: "My -""f • °- • I s - . * ■- '.' . ' oi n 

father told me, from his father, ^-^ ' ^*" ^ ' ^ ^ ^ f^**"-^ 

from his grandfather, that when h\S j|§ fjj\ 51 tJS- If- <.$J\ l£ t^f 

the Prophet j£| went out on the ,"'-,-•-- „- : \ , - " 

two 'Ed, he would pass by the ,}~i jb J* ^ u^ 1 Ji £> 4 

house of Sa'eed bin Abul-'As, ^UL^f J^ !i -o^l ^J o? ! 

then by the people of the tent, ' . f „ ' , c , "' '! 

then he would leave by a different ■ (5>- =" Jo^ 1 J Kr^l (^ • ^^\ 

route, via Banu Zuraiq, then he ^ jS JS '>; 'J .jTJj ^ j,> 

would go out by the house of ' „ * ' ' 

'Ammar bin Yasir and the house • -k*^ J>\ l 'J.y> ^ j^j r^i CS. 

of Abu Hurairah to Balat." E1) ' "' [ 

(Da'if) j 

.■wijwii iLj.Nl ljj» : tjj-jjjJl jUj ltd*! \ \ « 1 i : f- ijeu\ [i^L».^ is\irf|] '.^Kjjf^i f 



fl] A place in AL-Madinah between the mosque and the marketplace. 



The Chapters Of Establishing ... 280 l&a 2i*J\$ i^ljl-saM iUlfll (_.fj*t 

Comments: 

It shows that the Prophet (0) took different routes for going to, and 
coming back from, the 'Eid prayer ground. 

1299. It was narrated from Ibn ^ gfe . <^ - j^ ^ _ ^ m 
'Umar that he used to go out to ' V' 

the 'Eid prayers via one route, and <£?L> If- <-'J>>* (j> &\ -*-*■ ui^>- :'££ 

return via another, and he said '. •, -,. , >°, , r ,-l >?f „,* .. 

that the Messenger of Allah & ? % ^, ^" ^ f* ? ^ 

used to do that. (Hasan) J^j l)1 pAjiJ -tSj^ <_s? ffrjtJ 'ciej 3 

^f-jij Jo^ ij* -V 1 " Ji zjJ^ *-?\ '°_*U=)i 'JjIj jjI *^>^) [j—*- «k—|3 :.ftij>£ 
to^j _u^I olji j^y jJU ^ lSj*^I * *i tijr"^' 4i!j-t ^■^- ^>» ^ loi:^- s.jjjt ^ 
-Gj-c-j oYT: ^jIlIJI pjjb) ?JL^ :JlHi ?«iLi ^ 4JU- U '.^j^jJl js> j^" £^ fj~*j 
Comments: 

The wisdom behind it is to present a spectacle of the believers' splendor and 
glory. Moreover, by chanting the praises of Allah and the Takbir through 
both routes, more and more of His creatures, including the trees and stones 
shall testify to the virtuosity of the believers on the Day of Judgment. 

1300. It was narrated from >.,.<*.. . -;(,, , » ->, . f .<« , , w 
Muhammad bin Ubaidullah bin ' ' * , 

Abu Raff, from his father, from jjLAi °^J> t JJiU IS.1>- :<_jlkiJi ^ jjjij! 

his grandfather, that the *s «, „, s „ , „ ' s „ , ^' „ 

Messenger of Allah j£ used to ° { ^ ^ '%' ^ ^Ib^ui^^ ^ 

come to 'Eii prayers walking, and Jj> ^j y^j tLiUlJi^tilf^^Ill 
that he would go back via a ^ « " t 

different route than the one he -i£ lj ^ i <4^\ oij^ 1 

began with. (Da'if) . mv : c < f as [^W] .: £>; 

1301. It was narrated from Abu J,] \£jj- : alii ^ ilAJ IjlU- - \f • 1 
Hurairah that when the Prophet „ „, '■„-., , .f . , --■,,* 
Si went out to 'Eid prayers), he ^^^'^^^C^o*'^' 
would return via a different route ^J]\ -,( =-£^ ^f ^ '££$1 ijWI 
than the first one he took. (Sahtti) "', '.' , \ , , 



The Chapters Of Establishing ... 281 l&j £uJl}.t=*^MI *»15} (-jIjjI 

Chapter 163. What. Was ^ fLf U il>£ - OVT ^^Jl) 

Narrated Concerning *' * ti '»- i^ti 

T^is m On The Day Of 'EM (T ' T ^° ^' f J* sT^ 1 

1302. It was narrated that 'Amir £?jU- :.W- ^ jj^i l£U - ^r-Y 

said: " Iyad Al-Ash'ari was in _ , - , -,.,*- 

Anbar M at the time of 'Hrf, and V :JU ^ U ^ "^ <J* td V 

he said: 'Why is it that I do not j & : Jlli cjCVl Ilp ii>^l ,>£? 

see you engaged in Taqlis as was " ^ i, , * ^, ,~ ' *,, ^, t ~' 

done in the presence of the sb-" 1 - 1 ^ u~^- ^ ^ ^j^ 1 '<£fy ^ 
Messenger of Allah f|?' " (Da'if) 






Comments: 

Tag/is means to indulge in celebrations on a festive occasion through 
playing national sports or the singing of nationalistic songs by the girls 
inside their houses. This sort of celebration on festive occasions has been 
permitted by the Prophet m. But it is one thing for the girls to beat the Daff 
(tamboixrin) and celebrate the heroic deeds of their ancestors in their songs 
on a happy occasion, and quite another to organize public shows of scantly- 
clad, half-naked professional women singers, and dancers of enchanting 
beauty, and indulging in dancing and singing overtly erotic and immoral 
songs, to the accompaniment of the most fashionable musical instruments of 
the day. The two things are millions of miles apart, and cannot be 
compared with each other. 



^ They disagree over the meaning of Taqlis based upon the differences in religious 
beliefs. Those that allow singing, and beating instruments interpret it that way. 
Others saying it merely means the allowable types of play. In his Sunsn Al~Kiibra, 
Baihaqi recorded a different route with similar wording to no. 1303i and said: "Taqlis: 
Play " And he recorded a different route for no. 1392, and Ynstif bin 'Adi one of his 
narrators said: "Talqis is that the slaves and boys sit at the openings of the roads 
beating the Tabl (type of drum) and other than that." However, there are texts that 
indicate a prohibition of the Tabl. Baihaqi also said: "Hushaim reported it from 
Mughirah but he said: 'For indeed it is from the Sunnak for the 'Eid meaning beating 
the Daff (tambourin) when leaving.'" According to Suyuti's commentary on Ibn 
Majah, in his Tdrikh Ibn 'Asakir reported that Zaid bin Ayyub asked Hushaim if 
Talqis means beating the Daff and he said yes. In Nihayah Ibn Athir said: "In the 
Hadiih; of 'Umar. 'When he arrived in Shim, MuqaUisun met him with swords and 
Raihan' (perfume) they are those who play in front of the chief when he reaches their 
city, and one is: Muqallis." Those that indicate the Daff or displays with weapons are 
closest to what is correct, and Allah knows best. 
' ' A town in 'Iraq. 



The Chapters Of Establishing ... 282 ^ Ai-Jlj ol_jJUail a»LSI *_,S^il 






1303. It was narrated from 'Amir *f ,:£*_- . , -_.-:■■** 
that Qais bin Sa'd said: "There is 

nothing that happened during the If ijla^ ^ If <-'^\'J»\ If c^I" 

time of the Messenger of Allah |!| + .'•■'■ \i \' • *\\- ■ ' • ' ; • ' * - 

except that I have seen it, except *f* ' ' 9* V""^ °^ ■£ 

for one thing, which is that Taqlis "b/| . olj Jij *£[ JH 4il Jj-ij j4^ (j^- 

was performed for the Messenger *,,,,, , - _ s - * , ^ , 

of Allah m on the Day of Fitr. ^ ^ & ^ J -^ J ^ '"^ & 

(Three other chains of narration) ^ t e __. 
with similar wording. &■!>- :jlkaJi <uli ^ 1 >^J1 jj' J I* 

>,<'. 1' • ' 

tpjjij [V 1 ^ l3^?*~ , 4 JJi & lJjj^jJI K*L>t-*p ( ~S ijijbj [u ^.^ B^Uwuj] Ixjjftu 

Comments: 

It is allowable for the girls on the day of 'Eid to do some singing to the beat 
of the Daff inside their houses. (Sahih Al-Bukhari: 956). Care should, 
however, be taken that there is no mixing of the two sexes, as is commonly 
witnessed in marriages and other occasions in our present-day society. 

Chapter 164. What Was Ji *t>- U <L>X1 - ( Ui *«Jl) 

Narrated Concerning " '*!.,,.,.,: 

Carrying A Spear On The (Y ' r ; ^ l) rfef*' f ji 5i>«» 
Day Of 'EM 

1304. It was narrated from Ibn IjJjU- :jd ^ f 1 -^* &•*»■ ~ W't 
'Umar that the Messenger of loS ,,_ ^« , , -» , ,. 
Allah £ used to set out for the <?W ^ ^'^ : C '^^ & w~rf 
praying place in the morning of : ^if .1^ ^ ij-jj| l^j^_ :jU»l^l ^| 
the day of 'Eid, and a small spear 



'.?. 



would be carried before him. C^ 1 J* 'g u lsJj^ 1 : if'JJVl fi^- 
When he reached the praying J, ^ ^ ^ 4,, jy^ Jf ^ 
place, it would be set up in front E 



The Chapters Of Establishing ... 283 lfc£ &~H$ ^jI^UsJI X»As| tjl^t 

of him, then he would pray facing ,„, >.» ,„• • ,. . * ,. 

it, and that was because the & ^ ~°^ J '— * t*- ^ ^^^ 

praying place was an open space .^i ^ JL^J t JaiJl $ liU .4£ 

in which there was nothing that „, , , /,.«*.. i / / t , 

could serve as a SutrahP ] (Sahih) itlJsi ^ J-^ 1 °' ^J ■ ^1 J^ 



■9. j~~i "l^ Jrf <_r^ 



Comments: 

It is enough just to put the Sutra before the Imam leading the congregation. 
There is no need to put one as well before the congregation. 

1305. It was narrated that Ibn £i* ^ai :x^ 'J, j^Z, \£jJ- - \Y*o 
'Umar said: "When the Prophet - ..■:.* * . .-> . ,- ,> j .. 
g§ prayed on the day of 'Eid or on V* '^ ^ '^ '" ^ '^*~* <* 
another occasion, a small spear «jl JL^ Bl j§| ^1 ill :JU ^ii ^! 
was set up in front of him, and he ,,, , „ >,„ « " ' , > t .- „? 
prayed facing it, and the people '— <J* ^ *^ "■** jl ** 
were behind him." (Sahih) . ^jU ^ ^&! j t L£3l l.~ f i 

Nafi' said: It is from here that the , 

leaders have taken this practice, .SI^Vl UiiJl p ^j :^L; «J 15 

Comments: 

The Sutra is not 'Eid-specific. It must be put up in front of the Imam 
whenever there is prayer in the open, e. g., during a journey and the like of 

it. 

1306. It was narrated from Anas '■£j£^ ■h^' If. Ojj& &J&- - \T>"\ 
bin Malik that the Messenger of ... -i"T> -"'\ ■- " *t *" \<* ' 
Allah m prayed 'Eid at the prayer <* ° ; <^' V J ^ ^ ^ L ^ 
place, using a small spear as a ^ ^1 ^£ <-^?~' 0^ (_5-^4 iS* "J^i 
Sutrah. (Sahih) '*',:-• s .1 . - ** 

— - r _;. J. 



[i] S«fra (screen), meaning a barrier of some type. 



The Chapters Of Establishing ... 284 i&j 3i«% tirljWt 4*13} (-"W 



Chapter 165. What Was 
Narrated Concerning Women 
Going Out On The Two 'Etd 

1307. It was narrated that Umm 
'Atiyyah said: "The Messenger of 
Allah 5H commanded us to bring 
them (the women) out on the day 
of Fitr and the day of Nahr." 
Umm 'Atiyyah said: "We said: 
'What if one of them does not 
have an outer covering?' He said: 
'Let her sister share her own outer 
covering with her.' "(Sahih) 



<£ 



• M- la v_jti 



(no p^JD 



(Y*S itodl) ^JUmJ1 ^ 5-UlSj) £jj>- 






erf 1 a>. 






:Jli t^du- LJJ djt v yii^-i 



.»i 



^UoaJI ^^M -^*^ (_^ ^L~J( t:o_f~ ^"^1 j^ ^^i ^tji^^^ o^l^ t-A*™* a^-j>~\ \vtjj>C 

. <u p Li** lIj jl>- -jio A ^ * : 9-. c -«J I ... 

Comments: 

a. Just as it it is allowable for women to go out to the mosques for obligatory 
and Friday prayers, it is also necessary mat they attend the two 'Eid prayers. 

b. If a lady finds herself unable to attend the 'Eid congregation for some 
compelling reason, she must be helped to get out of this compulsion as far 
as possible, so that she is not denied the chance to attend the 'Eid prayer 
and attend the sermon. 

1308. It was narrated that Umm 
'Atiyyah said: "The Messenger of 
Allah H said: 'Bring out the 
women who have attained 
puberty and those who are in 
seclusion so that they may attend 
the 'Eid prayer and (join in) the 
supplication of the Muslims. But 
let the woman who are 
menstruating avoid the prayer 
place." 

Comments: 

a. Girls, when they attain puberty, must stick to their houses. 



ifd! :^tU\ 




f 1 if '<X«? 


^1 /yt tu >Jj\ /ji- to'lua^ 


ljf/5-fi -M 




J^Aij ^J^JSJj 


. jjd^=3l i^jljij JjI^aJI 


J-&A ^^^ 


j^?tJ . /Vv*Xyy^Jl PjJ^^J 




."^lljl 



The Chapters Of Establishing ... 285 1&& Jti-Jjj cal^UaM £»l2j wljjl 

b. Veil-wearing girls should also join the 'Eid prayers, albeit taking due care of 
Islamic modesty and outer covering. 

c. Women who are menstruating should also go to the site of the 'Eid prayer. 

d. There is also a hint in it, that mosque is not the place to perform the 'Eid 
prayer since, obviously, the menstruating women cannot enter it, although 
it has been made compulsory for them to attend the congregation. 

1309. It was narrated from Ibn &*. : ^ ^ &\ & tffe. _ \r.\ 

'Abbas that the Prophet 0j used -.-.*,'.'> * / /* - .. >, f °, 

to bring his daughters and his '^J 1 if- £^~ ^-^ : V^ cA o^- 

wives out on the two 'Eid. (Da'ij) ^ J,\ ^ ttrt l£ j| ^L^Ji J^ & 



Chapter 166. What Was )l\ UJ sL> U ^U - O "u ^~Jl) 

Narrated Concerning Two ' " / . r tt "' i 

'EM Occurring On The Same (Y ' ° ii ^ t) £* ^ W 1 CTT 1 
Day 

1310. It was narrated that Iyas :£~^4~Jl ii* i? ^ "^ - ^ n * 
bin Abi Ramlah Ash-Shaxrti said: 
"I heard a man asking Zaid bin 



,-;« . 



^j* tAjl^iJ iiJjb- :j^j-I jj! Lojb- 



Arqam: 'Were you present with SUj ^f -J _„Ln '■£ iS^Jiill /y°l <l)Uic 

the Messenger of Allah |g when . -,"' -'f '- > , > . - ' * 

there were two 'Eid on one Cf- ^ Jl ^ ^ °^ :JU 4?^' 

day?'™ He said: 'Yes.' He said: -^ g| 4l j - - ^^ "u ; J'f 

'What did he do?' He said: 'He ;,'''/-/ 'T h- ' ; , 

prayed the 'Eid prayer, then he ^ t -^ : <J^ -p^ : ^^ ^fje yj 
granted a concession not to pray . ,v <i ^,. V .ft ?<&j 

the Friday, then he said: -jj ' __ __ <- 

"Whoever wants to pray (Friday), (iU* j^ sLi ji» :Jli p .SSiAJi 
let him do so." (H«s«m) U~A' 

^ Pjj 4a*jJI pjj ^*Ij IjJ v-'^ tod-^)! t^jiiajl 4^-jM LjV**- aiw^lj '. ?u^u 



[1] 



Meaning, when 'Eid occurred on a Friday. 



The Chapters Of Establishing ... 286 ifrS £uJl$ o!jl*a).t ,,&»15} *_*ljil 

Comments: 

People living oufside the town must come to the town for the 'Eid prayer. 
Similarly, Friday prayer should also be performed in a town or city. 
If Friday falls on the day of 'Eid, the obligation to attend the Friday prayer 
is waived, and people are free to offer their prayer inside their houses. 

1311. It was narrated from Ibn ^is^\\ & ^J^j> UJj>- - \T\\ 
'Abbas that the Messenger of -^ , j, > ^« , ; s , -js , t . • 
Allah m said: "Two 'Eid have y*^ = V~ ^ = <rfi ^ : &>*>& 
come together on this day of -J. t «!ij ,y >j*il 4** ^ L t *:- °S^° 
yours. So whoever wants, that , '>,'.,''<!, . „ * , t 
(the 'Eid prayer) will suffice him, ^ 4^ h* o-V <*' Cf '^ 4} 
and he will not have to pray . & ■£,- j ^j^ g&\ t : jg %\ |§g 
Friday, but we will pray Friday if ''^ " '. >f _ - 

Allah wills." (Da'if) bj^A ty, ■ ¥^*& & °i>^ tLi <P 

Another chain with similar a ^,l ^^ ^j 

wording. *' 

^•' I'JI- .-*-' 1<*. ' . *' ," 

31 ^ ■-■ 

>, » - 
- u? ~' 0^ 1*VV:?- tjjUl i_jU1 iSjijaJI Lijli jj! 4>-^l {.lu u m ^j i »jL~>j] :^j>c 

■tJW-j t?t*>r^j J>L^»[ iJLa I^j^^jJ^ Jtaj C i_sr*-^J t*^UJ! 4>*>*v>j c 4j & ^k^J ^ji^ajJ^ ^j 

l J, .,!,., Jl pU-JL fj-^j (J i^Y^t**!:?- iSjSjj ilf'l:?- ' Wj* f-^ °j?"-° * ^^ 

1312. It was narrated that Ibn l£U : t _ r Ii£Jl 'J, ij&- &£■ - \r\t 
'Umai said: "Two 'Eid came . , /> . ,■ „, . , >. ■>,. 
together at the time of the ^ ^ ^ &T ^ ^ '<> ^ Jj ^ 
Messenger of Allah sg§, so he led Ji j|lp i^-l: Jll ^li ^l ^ ^C 
the people in prayer, then he said: - - „* u * - .„ 4 ' ',,"., 
'Whoever wishes to come to : JU ^ y a ; c^ ^ ^ l ^J ^ 
Friday (prayer), let him come, and ^ ^ . IjjtB &*J1 ^U if *Li ^Ji 
whoever wishes to stay behind, '" '.*„.,,«, 

let him stay behind.'" (Hasan) ■ "^-^^ *-*1a£ tf 

tj^jj tVi*:^- t5jL>- >_iji^il '-ij-^' i^-jj lj* ■l5j^'_>^' J15j Lj~s»-J '.^jPtj 



The Chapters Of Establishing ... 287 IfeS £i~JS 3 oh)Wi JUtSj <_ihjj1 

Chapter 167. What Was s ^ i &li u ^ _ (nv __jd 

Narrated Concerning The ' , - , „* , " * . , 

'E«7 Prayer In The Mosque Jo* 'J& til J**^iJl ^ a-*Jl 

When It Rains , ' .. m 

1313. It was narrated that Abu : <^^ 1 ^^ Cri a"^ 1 &*■ ~ ^ nr 
Hurairah said: "Rain fell on the ,•'■•• \<~A - . i •' * ° 1 r-ti rrJI' 
day of 'EM at the time of the ~ ^ t f^ _ j/ , t , t 
Messenger of Allah $M§, so he led ^4=^4 ^ i^**-^ : J^ »jy ^ J> ,J^Vl 
them in prayer in the mosque. -,.„> f . , * * ,, ^ j. . s ,„, 

(Dfl'iy) "-^ <£ ^ 0lW ^ 9 ^ 

lM ■hi f3i Jz s" iy& 1 4^' -^ 

Comments: 

The Hadifh has been declared by Shaikh Albani as 'Weak'. Yet, the correct 
position is that if there is a situation which makes it impossible to pray 'Eid 
in the open, the prayer may be offered inside the mosque. 

Chapter 168. What Was ^ Ji i.\i~ U £X - O ia j^^JI) 

Narrated Concerning Wearing ' " !i ■>■- • *S*u 

Weapons On The Day Of ( Y * v ^ ^ f J* ^ c"*- 11 

'Eirf t i>o ^' ^ ' 

1314. It was narrated from Ibn '--h^ If. o*J^ & ^-^ - ^ n * 
'Abbas that the Prophet £ - /Uiil '|&£ : _^' ^ U' tfU 
forbade wearing weapons in the ^ V"' ' 
Muslim lands on the two 'Eid, j?! ^ tjtkp J^ '£<>*" u^ 1 o^ i i^-J 
except if the enemy was present. >;,*'„ ,4* :f ic-'-as /'., ?f ,=- 
(D«'#) C^ 1 ^ ol ^ ^ ^ jl ^ 






DjV2?U 



Comments: 

a. The ruling is correct There is a tradition narrated from 'Abdullah bin 
'Umar ^$b in Sahih Al-Bukhdri (966) to the effect that wearing weapons on 
the occasion of 'Eid is forbidden in the Islamic law. 



The Chapters Of Establishing ... 288 Lfei <&»*% ot^UsJt XatSj t_j|^j| 

b. The interdiction on carrying the weapons is meant to preclude the 
possibility of unintentional harm to anyone among the assembly of the 
believers. 

Chapter 169. What Was j ^ ii : Z& ~ ( m -«J1) 

Narrated About Taking A * • -* !i °m 

Bath On The Two 'Eid (T * A ~^^ l) s^A^ 1 J- o\2»y\ 

1315. It was narrated that Ibn [£U : Jj^}\ ^ i'j^. (•&. - \r\o 
'Abbas said: "The Messenger of __ „ " o c ,., „ , ',■•■*«■, 
Allah i| used to have a bath on a* "J'S*? a? 9j4" 5* 'fi« 0? £}«- 
the day of Fflr- and the day of >\j> ^ ^ ^ - 5^ .'j^ & -j 
Adha." (Da'if) <r ^' ' . , ^ ". ' 

ft^j-w Aj ?rt?tj- 4>t^j $J : ojL^- ■ ** .**" ■ * ■ * /» jL^I IjUfc ! ^ ~^>jlJI ul5^ lujS j^J l c£^ 

. iiljjj.l ^jS iiliJI iiaw' J'.Mj ti_o^iil1 ^ US' 1 a ; »^g UiJ 

1316. It was narrated from : i?-^4^' i^ crt *r^ ^^ ~~ ^ n 
'Abdur-Ranman bin 'Uqbah bin '•• * n ,^« - . ,,,- *■ *..> > ,^* - 
Fakih bin Sa'd, from his ' _ " ^ . ,. 
grandfather Fakih bin Sa'd who Ji XJ& Jj ^-^ d£ ^ t,^J»Jl 
was a Companion of the Prophet ' . .''A,*,. , . „ . -f, 
jgg that the Messenger of Allah * V- " ''„,'' - " 
3H used to take a bath on the Day '$& j|| Jj| Jjij jf L^i £i oJ15j 
of Fifr, the Day of NoTir, and the - , , , ,« .. , ° • , * ,. 
day of '4f#, and, Fakih used to ■ a > fj" Z^ 1 f^ >*" f* cM~ 
tell his family to have, a bath, on ai j jjtfu &f ^t feuil 5^ 
these days. (Maudu') " 

4—jIJS' : l j~*"° <L^ 'V ^^ t^Jl^- ^v '-^'ji 1— i*«<2J i^j^ ^b—il !u> l^j^^j^Jl JUj t<j jAp 

Chapter 170. The Time Of •&> ^3 J : ^ - < w ' (^«— 10 

The 'Eii Prayer (Y , ; .^ ^j^ f 

1317. Yazid bin Khumair :iJl^Jf ^ ^U^JI ii t£U- - vtW 
narrated that 'Abdullah bin Busr joJ , ^ 4 ' s ^ Jo ? , ^* , 
went out with the people on the & ^J*«* ^^ '■ o^ 0? Jrf 1 ^!, ^-^ 



The Chapters Of Establishing ... 289 (^ <fc-Jt$ ujl^UaM: A*tSi tjljjl 

Day of Fi'fr or Adha, and he „ 4 „, „ „ „>■.',.- 

objected to the team's delay. He ^ ^' ^ ^ '^ <* ^ <J* ' J r* 

said: "We would have finished by jf J^ 1^ ^ft} :;. ' ^ £f ^ 

this time." And that was the time tl .*',," ' . ,. f . \ ^ 

of 7asMi. [1] (SaAift) fe <H :tJll J 'f^ 1 ^H^ 31 * '•"J^ 

j ; . V"J ) ^>- tiiJ ij t ojjft lilt Li lii^s JLfiJ 



Comments: 

By making the remark: "That was the time of Tosbih' the worthy Companion 
meant to express his displeasure over the fact that, although the time for 
Dufm prayer had already set in, the 'Eid prayer had not till then been 
started. As Tabararti reports, the end of the Makruh time (the time 
considered undesirable for offering prayer) is the time when the Duha 
prayer is allowed to be performed. 

Chapter 171. What Was p^ i^tiil'-(Wl -~J!) 
Narrated Concerning The - ' ^ , „ * 

(Voluntary) Night Prayer Is < Y v 4~ J1) Cf**j J*^ 1 

Two By Two 



D .- > i 



1318. It was narrated that Ibn ^ tf$ :ij^ ^ j^l Bit - WU 
TJmar said: "The Messenger of ' ' £ 

Allah g| used to offer the night j^ <y.\ if '<Sivrf Cf, ^ If i-£j ^ 

prayers two by two." (Sahih) ^ ' ^ ' J^ ^ ^ 3^, ^ . ^ 

Comments: 

There is no doubt that the Prophet's (j§|) usual practice was to pray 
Tahajjud in units of two and two, which means, he used to end each two 
Rak'ah by a Taslim before starting the next two Rak'ah . Yet, it is also proved 
from the Sunnah that sometimes he even prayed four Rak'ah with one 
Taslim . 

1319. It was narrated from Ibn Jjj, ^f : •* *£ Z^S &jj- - ^U 
'Umar that the Messenger of , <s , . * 

Allah |H said: "The night prayer ^J ^ 'j*-* $ Cf '■^ ^ '^ <>-' 

is (to be offered) two by two." . t jisS /^S J^All S5LS»» :Jli H -daf 

(Sflftth) ' ' J ' 



fl] Meaning, the time of DtJis prayer. See nos. 1379-1382. 



The Chapters Qf Establishing ... 290 L&£ &-J\} ^(^Uatl £»IS1 i-*\$A 

j* dilU ki^-b- ^ Vi^ : r i. JJJ1 j^-I <^> i*Sj _/jllj 1,^° (>^ JJJl s_jls" r-jL; i^jiLjJl 

1320. It was narrated that Ibn t£U- :j4i ^f ^ ^ t£U- - WY- 
'Urnar said: "The Prophet #§ was < / t" •' * •*, - *-'-.» 
asked about the night prayer. He ■&' <J* '^ 0* 'l^V 1 £* '^*- 
said: 'Pray two by two, and if you ^ . -^ ^| ^ ( jlli ^ Jj| j^ ^j 
fear that dawn is coming, then ' ,, „ '',''*.' - * 
perform JA^fr with one Rak'ah.'" ■y^^Cf '^^ ^ ^ '^r 1 o^ 1 Crf 1 

Jji jSu- -S m & &■ ■■& -p 

, - „ - - ,. ,. * , - ,- 

«Lyi tiU- ISIS .^ii ^ii t^UaJ 11 :JUs 

iJ^H HI u~! 1 ^ f^J ?3H cs^ 1 l J^° *-*$ : 'T jL i '-^r^ 1 t^jUJl *>-j>-1 :gij» 
_r>-l ,y *J&J J^J ij-" lJ~"" JJ 1 ^' ~*J^> «-jl; l i jb;j*'-~ < ^' ojL^ t*J — a tTj=--l (jr'J"' ^i-^-J 

.mi:j- 

Comments: 

The number of Rak'ah in Tahajjud prayers could as well be fewer than eight. 
Witr must have been performed before the onset of the true dawn. Witr 
could even be of one Rak'ah . 

1321. It was narrated that Ibn >fo £j^ -sj >■ ' b \$& && _ mrt 
'Abbas said: "The Prophet |§ l , V' ' * 

used to pray the night prayer two ^) a 3 - V^" u^ '-(j-** *' t>^ t ^_f? p o^ 1 

Comments: 

Mi^ (voluntary) prayer should no doubt be performed in units of two 
Rak'ah each. It is also, however, allowed to pray it in units of four each. 



The Chapters Of Establishing ... 291 l&J <*i«Jlj oljWI AstSj wI$j1 

Chapter 172. What Was "?%*> J. * kf & ^ ~ ( m r^'> 

Narrated Concerning cvm-- ti\ II' II- r?ir cfti 

(Voluntary) Prayers At Night ( " n ^° ^ ^ ^' J <J* Ul 
And During The Day Are 
Two By Two 

1322. Ibn 'Umar narrated that the £li : .^ ^ ^ £&: _ ^W 

Messenger of Allah |gs said: , * *„ ,. > s ^ <*„, 

"Prayers at night and during the JV J 'j^h ijl a *^° ^-^-j :^ i^Sj 

day are to be offered two by >■ ^ g^ .' Vl | ^ ,. g 

two." (H«s«m) ^ ^ - 

• fv •- --1 irf"!.- .V|- '•- 

- - ' •? £ ', - ' s -'mi i'i' - - **f it ' 

x-4—i 4j ! i_>.X>*j ^i j j ! ULp_ «^h^ <u I p Lap 

1323. It was narrated from Umm :^j ^ ■y^> ^ Jul jlp Wj>- - WTV 
Hani' bint Abu Talib that on the ' 
day of the Conquest (of Makkah) 
the Messenger of Allah ^§ prayed 
voluntary Duha with eight Rflk'aJi, 
saying the Salam after each two 
Ratah. (Hasan) ^ J^ ^ -- t ^ ^, j^ 

(j* \X < V« '.£- i^jS^ai^ ojL^j i^jU tf-_jliJ! ujb jj\ -t>->^-i Lj-»^ oili»«i] '.njjx2 

1324. It was narrated from Abu JIAii ^ jjjL* t&U - \VY£ 
Sa'eed that the Prophet #| said: t , ' . - * , . * „ _ , ■ ^* , ,■ ■ 
"After each two Rfljfc'afc there ^' ^ 'sT* ^ ' Um b ^ ^^ 
should be the Taslitn." (Da'if) J, ^ d'J£ J\ ^ t( JjJLDl odi 

J^ J» :Jl; 2f ^ *^ii J> t j^ 

v 

.!4 



l4Ul 


jIp 


cH 


^ l 


rf ^ ' 




€€\ 


Jr 




^ 


l u La^L* 


if- 


<K*y>*ja 


if 


M^-JLU 


-? f 


CJj 


•r 'f 


is 


<■<_?>££■ 

f 


Cril 



The Chapters Of Establishing ... 292 ig-fi Jfc-Jlj ^i^JUaJl i»ta» wI^j! 



/V ^ij^ 3 ^^~° i^ d-l^j *T + It- t^Iajij i^^vSj^Jl 4jl*-*?j Lk. g i.i * ,. ^ Ojll^rfjj '.TUj>il 



1325, It was narrated that 
Muttalib fhat is, Ibn Abu Wada'ah 
said: "Ihe Messenger of Allah |Sj 
said: "The night prayers are (to be 
offered) two by two. Say the 
Tashah-hud after each two Rak'ah, 
and raise your hands in all 
humility like one who is poor and 
needy and say: 'Attahummaghfir li 
(O Allah, forgive me)/ And 
whoever does not do that, it is 
imperfect/" (Da'if) 



&j^ 



<y. ] cs. 



P. 



y. 



b*o^ 



JUP ,.^jJJ>- ' i^jf^jj UjJj- 



5* 'cK 1 erf 1 (>■ i/"' 1 lt* '£^~" & ii'-> 

-*- - y j- ' * 

&L>» :|f| Jil Jj^j JU :Jll - i^lSj 

■0~^j J^ J ^J ■ J* J& J^l 
^jp : t l^LSI :J^SJj •^j&J 1 jSLL«j ^f-LJj 






Chapter 173. What Was 
Narrated Concerning Qiyam 
(The Voluntary Night 
Prayers) Daring The Month 
Of Ramadan 

1326. It was narrated that Abu 
Hurairah said: "The Messenger of 
Allah $g said: 'Whoever fasts 
Ramadan and spends its nights in 
prayer, out of faith and in hope of 
reward, his previous sins will be 
forgiven/" (Hasan) 






LoJj- I 4^,Jj .^1 /J S^t y\ kliJj'" 



^m 






Ulijj <ulSj qL^»j iti> ^n :$1| 4i\ 

t^itjdl *s-j>-! n^j—s— oiLwJ] 'frij>J 

Comments: 

The expression 'previous sins' used in the context, generally mean sins that 
are of the category of 'minor sins'. However, sometimes even rnajor sins 
stand the chance of being forgiven as a reward for some exceptional act of 
virtuosity performed by the sinning person. The more full of sincerity and 



HjUcLoj j^i J-viJ ^jS f-U-L 



; j* j^aj\ 



The Chapters Of Establishing™ 293 1&3 £u«% c^l^UaH Xa&J u*1$j1 

conformity to the Sunnah of the Messenger of Allah ||g our fasting and 
nightly prayers shall be, the more chances they stand of inviting Allah's 
pleasure in forgiving our sins. 

1327. It was narrated that Abu ^ tiliiJl xi ^ ±US 6£U- - VlfTV 

Dharr said: "We fasted Ramadan \, j,.-;, >. ;,r,, <«.. * f 

with the Messenger of Allah M ^ '*^^ ^ ^""^ ^"^ ^J 1 ^ ^ 

and he did not lead us in praying ^ ^ jj^jl J> ,al* ^f ^ SjlS 

Qiyam (prayers at night) during ^, ','"_, ' o , ' ' ,'. ' ' , 

any part of it, until there were js^ ilri j^" uf 'i-Jj^ 1 cr^y'* 

seven nights left ^ He led us in '- ^ jjy £ f !i 4& V^| 

praying Qiyam on the seventh ;- __ -- 

night until approximately one l~i & p-? ^ - oLiij 5H 4)1 Jj-^j 

third of the night, had passed. ;r.-j .^ -.;: „„; >.,. _..- «,. *; 

Then on the sixth night which * '- (* " * " &" ^ LS ^~ ' ' 

followed it he did not lead us in 15 . JlJUi ^Ji ^ ^Jj L _ ?v ii ^^ yyiUl 

prayer. Then he led us in praying .1 .^ ; « *, if « ' -- 

Qiyam on the fifth night which ' ^ ^ ' ^ <^ ^ U l «U" V^ 

followed it until almost half the £ 'i| p t j^rj ^ l^liJl cilir JU- 

night had passed. I said: j O ' , „„ ^ "• - „ ,,'-■.. <- 

Messenger of Allah, would that b - :cis -J^ 1 J^ hi j^> ^ <J^ 

we had offered voluntary prayers .j^ ^ &H &£ E& >! <&! Jj^5 






throughout the whole night.' He 

said: 'Whoever stands with the ^f "-*r^ J^>- f^t £J ^U ,y &|» 

Imam until he finishes, it is K ,i 1, *- ,*,. '-,=. *i „.if^ ,.,. V- 

equivaterit to spending the whole " n ', ' " "' ',* 

night in prayer.' Then on the . iy; ^1 iifiJi cJli" jLt- . l^jj' 3 



fourth night which followed it, he 



<£Ji jvs^s-lj <lU.1j o^L^J i^jci t.Jl» 



did not lead us in prayer, until ' °*' £^ J J "~ ' f^ 3 

the third night that follwed it, . iSuil l2_^ M t~ii- Jli- tL ilii <. Jli 

when he gathered his wives and *•>--,,., - - , - -•' 

family, and the people gathered, P ' JU -jj-^I :J« ?£Wl ^j -Jrf 
and he led us in prayer until we _^tj| i£ ^ k3 lL li; 1J 

feared that we would miss the ' ' ' ' ■ ' ^ ' 



'- 1 -' Since the month can either have 29 or 30 days, the meaning of 'the seventh night' could 
either be the night preceding the 23rd day, if the month that year had 29 days, or the 
night preceding the 24th day if the month had 30 days. Hence, seven nights, remaining 
could be either of these two possibilities, which is not possible to determine from the 
Hadifh. Similarly, the sixth night would be either the night preceding the 24th or the 
25ih; the fifth night would be either the night preceding the 25ih or the 26th; the 
fourth night would be either the night preceding the 26th or the 27th; and the third 
night would be either the night preceding the 27th or the 28th. This means that the 
nights on which he prayed could have been either odd or even nights. 



The Chapters Of Establishing ... 294 ^ a«-M,j ol^UaJI Zafy i_jl>ji 



Falah." It was asked: "What is the 
Falah?" He said: "Suhur." m He 
said: "Then he did not lead us in 
prayer at night for the rest of the 
month." (Sahih) 






jL 4 OLA* 



tA-l:, 



aL-1] 



: e^*™ 



Conunents: 

a. There should be more than usual emphasis on performing the acts of 
worship and devotion during the last ten (or nine) days of Ramadan. 

b. Tarawih is a Nafl (voluntary) prayer. That is the reason why the Prophet fH 
chose to lead the congregation just for a few nights instead of the whole 
month for it. 

c. There is no upper or lower limit for the number of Qur'anic Verses to be 
recited in a voluntary prayer like Tarawih. The Qiyam could, therefore, be 
long on one day and short on another day. 

d. Suhur (predawn meal) is an important preparation for the fast. It is both a 
dividing line between the fasts of the believers and the non-believers, as 
well as a means of receiving blessing from Allah. The Companions, 
therefore, rightly called it by the name of Falah (success or prosperity). 



1328. It was narrated that Nadr 
bin Shaiban said: "I met Abu 
Salamah bin 'Abdur-Rahman and 
said: 'Tell me a Hadiih that you 
heard from your father, in which 
mention is made of the month of 
Ramadan.' He said; 'Yes, my 
father narrated to me that the 
Messenger of Allah jp mentioned 
the month of Ramadan and said: 
"A month which Allah has 
enjoined upon you to fast, and in 
which I have established Qiyam 
(prayers at night) as Sunnah for 
you. So whoever fasts it and 
spends its nights in prayer out of 
faith and in hope of reward; he 
will emerge from his sins as on 



J I - 1 1 ' i° ', » ' 1i w 1 ' J" Jo'T v*t,& *" 

jUajoj ^j-Jl ^Si jig 4Ul Jj-ij j! jjjl 
i*ull^> j**^"* *"' <-r^ J*-** :Ju» 



[1] The predawn meal. 



The Chapters Of Establishing ... 295 (4-S -Si-Jlj cal_jUaN &»l§j i-j\$*\ 
the day his mother bore him." -■ , - , . , r ,„ . „ >, T 



Chapter 174. What Was ^ & ^ u ^ _ (m ,,> 

Narrated C""' Te ' , ""i" 0, ' ■ ' - * ' - 

Voluntary ] 
The Night 



Narrated Concerning 

Voluntary Prayers During (V ^ «i*dl) J^J) 



1329. It was narrated that Abu CJo^- :tLi J} ^ >h ^ ^ - \m 

Hurair ah said: "The Messenger of . % „, -°^h ' =- ,-* ^ 

Allah m said: 'At night Satan ties 'd U ^ ^ Sr** ^ f '^ J* 1 

a rope in which, there are three :ig| &\ J^j JU :JU Z'JSjk ^f ^£ 

knots to the nape of the neck of . > ,t i, ,„ s -„.>',* "'* 

anyone of you. If he wakes up p^*"' </"*-> ^^ <J* d"*™^ •&*** 

and remembers Allah, one knot is h^°. j ^fj , ^ ^^j 4J j^ 1^ 

untied. If he performs ablution, f * ^ ' e „ „*, „ , ^ /' ; -",; 

another knot is untied, and if he '^ f 13 ( H* - s ^ ^-^ , ■&' j^*» 

gets up to pray, all the knots are ^j^j, .^j, j f ^ ^ |^ ^^j, 

untied, so he wakes up energetic __ / „ „ ,. s , i 

and cheerful, he has already -** j-iJi tlj» l h ,, jii ^ r ,, °n^ t l^lS" o^2p 

earned something good. But if he -. s ,„„£ •.,», *t :■' i*»c -i-f 

does not do that, he wakes up ' &** '«*"* r 'V ' J**" V 

lazy and bad-tempered, having *\'j\Z. sL-ttj \\ ,%\\ d^ 
earned nothing good." (Sahih) 

IjL^ <, , ) . n j t ^ > £ Y : ?»- 45JI ... ^IjJl *jla (_ji^ jUi^Jl .Ai*> 1— jL i J^t^x)! i^jLUJl 

Comments: 

a. Satan is a creature invisible to the human eye. We must, therefore, believe 
in whatever the Qur' an and Haditfi tell us about him. 

b. Tying the knots and blowing into them is the way of the magicians and 
sorcerers. 

c. Remembrance of Allah is the surest antidote to the guiles of Satan. 

d. Tahajjud (voluntary prayer during night) is an important defence against the 
evil machinations of Satan. 



The Chapters Of Establishing ... 296 Igd ituJIj oljJLiaJ'V a*IS1 wf#t 



1330. It was narrated that £^ . ^«j| >■ ju^i Cjjl£. - M"f« 

'Abdullah said: "Mention was ' V-' 

made to the Messenger of Allah £f If 'Ji'j ^ 'if <-jj&> If '■y. J >- 

f (rf a man who. slept until tu\ ,.-. *.',■ 4K ,. . ,,, ,'. .',.-. \ 

morning came. He said: That is - \ u ^ - ,j- j> j> 

-' > ^ tf -- 1 .-■ •■ £ Si 

because Satan urinated in his ^ JU jlkliit niIJi» :Jl> .^JjI ^^i 
ears.'" (Sahih) ' ,n 

i ... t , 

.*j jjjj- i^;J^- ^ VVi:V tJjLJ.I OLJI. ijjjSL— Jl 

Comments: 

We pat the child on or around his ears to make him sleep. Satan, in order to 
send someone to sleep, however, adopts the method of urinating into his 
ears. 

Tahajjud is doubtless a voluntary prayer. No sin, therefore, is imposed on 
the one 'who fails to perform it. But the man who chooses to deprive himself 
of the blessing of Tahajjud, in fact, provides Satan with an opportunity to 
celebrate his exclusion from this Divine Favor. He (Satan) would, therefore, 
love to see man perpetually deprived of this blessed mode of prayer. It is, 
therefore, the duty of us all, to spend more and more time in the 
remembrance of Allah through performing Qvyam (prayers at night). 

13-31. It was narrated that j£f ^ - ^ ^ _ >rn 

'Abdullah bin 'Amr said: "The ' V" ^, 

Messenger of Allah g| said: 'Do ,^M If 'i^JJ^ 1 if '(4^ it -^^ 
not be like so-and-so, who used to 



pray voluntary night prayers then 



Jh\ ±J- j£- tilii ^l If i.j-iS 



stopped praying voluntary night "$> :j||f Jul Jjij J IS : JU jjli- ^l 

prayers." (Sahih) ..,„_ - t ^ - s , j>, ,. *> ',. .V, 

F y y ' fig ii> jnii f>: ji* o* ju jfc 

1332. It was narrated that Jabir j^JJ\ j " tjl^i £J 'J^j ^- ™ 'MTY 

bin 'Abdullah said: "The •:„„ ,. t ,*,;', .s s , . *',>*. 

Messenger of Allah $ said: 'The '/^ <* y*- J 'C^ 1 # ^~ <* ! 

mother of Sulaiman bin Dawud ££U : ijli ^iill jJJ> ^ ±US j 

said to Sulaiman: "O my son, do : ' 



The Chapters Of Establishing ... 297 t&j& Jii-Jlj ■ oljWt AalSl t-* 1 ^ 

not sleep too much at night, for . „,, ?, \ t , ,;*„ ,, „ ,„■ *„,, 

sleeping too much at night will & - ^ ^- e *"-> i " iJ <-* - 

leave a. man poor on the Day of &\ ^S ^ _^L>- ^£ l*J\ ^i- i jjilill 

Resurrection." (Da'ij) , _ s jj , -", ..,,,'> , - '- ' - 

jUlLi ft cJUi» :«!§ ill Jj-^3 *Jl* : <J^ 

1333. It was narrated that Jabir J*« ,je J^^i ^-^ ~ ^VTT 

said: "The Messenger of Allah |g •- , * ' ' " i i* i^V - a' n n 

said: Whoever prays a great deal - 

at night, his face will be t jllli ^1 <y> t (J tlp3ll ^ nikr* 5* 
handsome during the day." 



(Maudu') 



?-jJ li t tji^* "if I C-j Jb- ^ac- <<J U kiLyi J jS I -i* : O Ls- ^ I J 15 j t ?wzj ^ ' J ^J "4 (_s~" j* 
:c~>U ,jfl lJS** <1^ '-'^J ' pblAvP <£-l*^- tii^Jt Jys 1-La i3_r* fl- 1 L j?^\ i_^ ^-^ij^ tjj^ *^" 

1334. It was narrated that <&J- :j & ^ H^ t^j^ _ M«ri 

'Abdullah bin Salam said "When f< ^ ' ( jo 

the Messenger of Allah % came ^ '^J* t^ 1 i^ 1 ^ '^ ^' ^^ 

to Al-Madinah, the people rushed ^ g,^ ^ (j ^l ^ j^^ j t^ijjji 

towards him and it was said: 'The '^ __ , s ^* .-■,,>,, " ', £ 

Messenger of AUah ^ has come!' ^ ^ '^J 1 ^ s j'j3 5* '*^ yrf 1 

I came along with the people to ^ ^ j^ ^ ^ ; JaJ r ib ^ 4il 

see him, and when I looked at the ,' , ^ .' » « *'>•&-,• 

face of the Messenger of Allah i|, J J^J f^ : ^ ■ &\ <^ ,IJ| J^ 1 ^^' 

I realized that his face was not the Lt2.pi jL r Sl ^ &1 ^ oi>i . ^ A I 

face of a liar. The first thing he ,^ „„< r' , ■„.'',, , " ^',.,,,^. 

said was: "O people, spread (the ^J ol ^^ M J" 1 J^J ^J °4 il 

greeting of) SaMm, offer food to t ^ ifc ^ ^ ^ -V 1 ^ *=f>. Cr^ 

people and pray at night when ' 



L^O Ijiif ,>& Lfe! ts :Jli M 



The Chapters Of Establishing ... 298 1&& £uJ\$ t^l^UaJI JUlflj i_.1$j1 

people are sleeping, you will enter , *.., * f,, ,4. , > ! f- 
Paradise in peace." ^ Uij <PH '>"■> ^UUI^Ij-jblj 

Comments: 

a. Before embracing Islam, 'Abdullah bin Salam was a Jew. As such he was 
aware of the signs of the would-be Prophet contained in the earlier Books. 
That is why he had no difficulty in accepting Islam. 

b. Face, they say, is an index to a man's character. This means that all the 
traits of a man's character — virtue, vice, truth, falsehood — get mirrored in 
his looks and outward personality. It is,therefore, easy for a discerning man 
to recognize a truthful person from a liar or impostor. 

Chapter 175. What Was ^ &U- U ^L' - <wo ^j|> 
Narrated Concerning One "' * * / t -.\ -^t 

Who Wakes Up His Family <^ ^ i ***=3D J^ 1 ' hi *^ ^V 
At Night 

1335. It was narrated that Abu : £j}j>ji\ Z>Ui£ '•! ^-liJl l5a»- - \tfo 
Sa'eed and Abu Hurairah said >*'„,- <s , , , . > • ^ , 
that the Prophet m said: "When a -* 1 °^ ^-^ -^ h ^' &^ 
man wakes up at night and wakes t p s sj \ J, & '^ « J^LpS. i ^ t Z,U£ 
his wife, and they pray two ',''''% ' % ' ,- ' 
Rak'ah, they will be recorded y* ''jiS* y* 1 J i^ l^ 1 6* '^ *' cJ* 
among the men and women who '■£, - V-j, ^j^, ,?„ . j^= m A, 
remember Allah much." (Da'ffi ^ ^ ^ y ^^ / » ** *r 

^* lis l^£j£j \ 'A . /i'i <i5ljrfl JsjsjIj 

Comments: 

a. Even as few as two Rak'ah performed for Tahajjud may win great reward 
from Allah. So, naturally, more Rak'ah mean more reward. 

b. The husband and wife must encourage and help each other in doing 
virtuous deeds. 

1336. It was narrated that Abu :^j3J^J\ c^L* ^ 1^-f I1*jU- - \tV\ 
Hurairah said: "The Messenger of -"-'.,.*', , . ,-s , 
Allah m said: 'May Allah have <-o%£ h ] &■ '^ 'hi <J^i fia ^ 
mercy on a man who gets up at ^ t .^ f - t ^ • &jj, ^ 
night and prays, and wakes his V -' !. - b- 



The Chapters Of Establishing ... 299 Vfe£ &~A\$ oljJuaJI £»t3j <-j1>^ 

wife, and she prays; and if she , „ „ , ' „ -- _ - . : ,,.„., i 

refuses he sprinkles water in her x? J '*^ ' - ? "' J ' "-rf^ <J- 

face. And May. Allah have mercy aYj,\ &ju\j \-7i > jdj) &> ?)3 Sl?-j %>\ 

on a woman who gets up at night . o / „ z . - „ a - 

and prays, and wakes her -*Wl 4«£5 J ^j ^J o^ -«iLi» 

husband and he prays; and if he l £J[^j j^j ( ^ ^jj ^ « ( - - 

refuses, she sprinkles water in his .*'*'.- 4 ' . ' V ^ 

face.' "(Hasan) ^ «i-ij ^ 4» -JU* l#fjj cJi$j 

. t_£jj^lj c^JhJUIj C/v^UtJI^ tJ^J- (V^J '<L*jV>- /j I <&&**& j t 4j iliLkiJl 

Comments: 

a. If either the husband or the wife is used to praying Tahajjud, let him. or her 
try to make the other also used to doing it. 

b. If one is feeling too sleepy, a sprinkle of Water will make getting up easy, so 
that he or she performs ablution and prays. The idea is that neither of the 
couple should remain deprived of this virtuous act. 

Chapter 176. Making One's l yJ- J> :ul'-(ivi p^Jl) 

Voice Beautiful When '/*»«*-• n\ -T"-ii . Mi 

Reciting Qur an , ~ i - -^^ 

1337. It was narrated that j~£ ^ Jui-f ^ -jfcl jl£ l£U. - WTV 

'Abdur-Rahman bin Sa'ib said: ',. ," . ^ s , i °' B h ' ■' 

"Sa'd bin Abu Waqqas came to us ^ ^' ^^ : t/ ^- u ' &?> Cri 1 

when he had become blind. I t g± ^t ^1 ^ t-ilj >jt Eil^ :*Lii 

greeted him with Salam and he ; ; ; _ ' * __ I' 

said: 'Who are you?' So I told him, ^ ^ :J^ i_jO ^ l >?-^ 4^ \£ 

and he said: 'Welcome, O son of ,,. ,, *.* .;, *, f >. *.„ 

my brother. I have heard that you "j-^ J i ^y' J lm oi 

recite Qur'an in a beautiful voice. I .%'jjJi ScJf ^ : <J^ -5^ ^-&-i 

heard the Messenger of Allah §1 ,_"-«,:,-, e .'„.,. - ,, 

say: "This Qur'an was revealed S^ ^ t^ -err' CJM ^r ^^ 

with sorrow, so when you recite it, ^ug. >, - t »•- i" ' -.T'^i • « n 

then weep. If you cannot weep ~ ' ' ', ' 

then pretend to weep, and make ISLi c£j5»« J^ STyiJI IJU ^J» rj^f 

your voice melodious in reciting it. ' , ^, '. , , „ , i.. : * vf-; 

Whoever does not make his voice ■ 'J*^ W fJ <$ W u •j* J 'j» 

melodious, he is not one of us." .i(L ^jg tJJ ^SS jj ^i .*. I^tfj 

JlJ^JI ulu-b- ^y TA^:?- taX**<» ^ ^jL^j^Jl j^Uj ^jI ^j^' [uAj**^ a^u*^IJ lfrtj£*j 



The Chapters Of Establishing ... 300 l$& &*J;frj Cii^Uall &»££< ^S&l 



1338. It was narrated that :^jS\ 5uii ^ ^(!d| H'k- - VYTA 
' Aishah the wife of the Prophet H§. "/ 1 p t „ o ^ fi J ' , , _„ s 

said: "One night at the time of the >J^ If. '^^- ^-^ '■ p^ & ~^ l: ^=~ 

Messenger of Allah & I was late ^ . . - «jl- ^ ^ gf ^ 
returning from the 'IsM', then I - ^ 

came and he said; 'Where were i^ 1 jrjj <.*•&}* (^ <£>-*»*£ £~>i>JI 

you?' I said: 'I was listening to the «a& *i't j" ,•■- T- ' ff -f - ■ tr .as 
recitation of a man among your ~ * ^ - <_> 

Companions, for I have never jjfa :Jlii io£>- li . sUull lil ill] 

heard a recitation or a voice like , ,>,- ..,(.».> *?>..* 

his from anyone/ He got up and I ^ ^ WTj * ^ ^ ' - 

got np with, him, to go and listen ^ g^' s ci\'j. $* ilif fj ^LU^f 

to him. Then he turned to me and ___, 5 ^__ , ^ ^ o , ,' e 

said: 'This is Salim, the freed slave i*^' ^ ^ °^ f 15 '^ '^ 
of Abu Hudhaifah. Praise is to 

Allah Who has created such men , ,,,,„, 

among my Ummah!" (Sahih) ^ ^ J**- <S^ iQ J***)* -5*»i£ ^1 

■ e| ^* J*- 

Comments: 

a. Not to speak of others, even the Messenger of Allah g| used to listen to the 
recitation of Qur'an from: his Companions. As. such no one, be he among 
the greatest of scholars, or the highest ranking person among us, should feel 
shy of listening to the recitation of persons belonging to the lower strata of 
the society. 

b. Women can listen to the recitation of strangers among men There is also no 
harm in praising a person for a gift bestowed upon him by Allah, 
particularly if the praise is given at his hack. 



J£ t £j.U IjuU :-Jtii 5JJ: oi2l p .# 



1339. It was narrated that Jabir li : ji r^jill. i.Ui & 'JL t£U - \m 

said: "The Messenger of Allah g§ t „ „ / „- s , -,» '-., t , , , 

said: 'Among the people who <* frf'ii ^^ : ^ jJI >^ ^ ^ -^ 

recite the Qur'an with the most t^ t ^jj| ^f ^ t J^J ^ j^La,) 

beautiful voices is the man who, „ ' . /' , > *_,,'," s 

when you hear him, you think 6? <X|* : l * <Jj^j J 1 * •J 1 ' j*^ 

that he fears Allah'" {Ua'tfi fy J { ^ ^ ^ ^ 



The Chapters Of Establishing ... 301 t$-3 £u*% ol^JUatt &*&\ ^-Ijji 

J^twl ^ (t-»!>;l iwi«*il t-ijtsi> il-J lift- :■ (^^^jJT- Jlij. ii_Aj*i^> o^t— JJ :»j»m 

Comments: 

A melodious voice is undoubtedly the adornment of recitation. The beauty 
of a person's recitation would, however, be increased manifold if it creates 
the impact car the listeners, that what the person is reciting, has also: touched 
the cords: of his heart and filled it with the fear of Allah. 

1340. It was narrated that : ^j\ j^, ^ Ijr,. &&.. _ \n* 
Fadalah bin 'Ubaid said: "The , ..-£«, > - >. > ° -J" 1 - 
Messenger of Allah ^ said:: 'Allah ■■&jj^ ^^ '-j^ J> ^ *^ 
listens more, attentively to a man t ^ ~ ^ g> - ^^ ^r 
with a beautiful voice who recites , ,. , „ ' '_. ^ „ s , , 
Qur'an out loud than the master <J^s :'Jl» Jui ^j. iJ'Uai 5^ '*i-^ uJj^ 
of a singing female slave listens to ,*,*,, f, f.jf 'if A . # *, *•■ >, 
hisstol!'" (Da'm sM ^^ *~}f- ^ ^ J ^ J 

h? '£ j&K $j&k o^aJI j-^Jl 

. <u£lS Jl &2M i_j-Li 
,jj| 4s^^>j. it. jJjJI iijji>- ^ T'il1/i:i»>! ^j^ [i JLk^ sib—)] : «jpEj 

J^tU^I jp ^Ijj."}/! <y> oljji Jjj^ jj jJ^JI J~>Jl ij3L?-j tToo:?- i«j£ J^L-Jl f-L~Jb 

Comments: 

The purpose of mentioning the similitude of a singing female slave in the 
Haiiih, is not to accord legitimacy to the tradition of keeping, slave girls. It 
is rather a ploy to drive home an idea to the people through reference to a 
well-known tradition existing: in the Arabia of those times. 

1341. It was narrated that Abu £&£ \^J& ^ JbUi &*Jo~ - XV I \ 
Hurairah said: "The Messenger of o _ „„ >„ *s „* '«>* - > - ,. > 
Allah m entered the mosque and If L ^ ^ X ^ ^ ''^^ <*- ^4 
heard a man reciting. Qur'an. He j^ ^ ■ j^ ^ Ji ^ t &L.. f 
asked, 'Who is this?' It was said: „ ^ '\ „ '' 
'(He is) 'Abdullah bin Qais.' He '-^ J^J ^2 &■* V 1 ^ 1 HI - Ai 
said: 'He has been given (sweet .^ _'* ^ ^ ^ .^ I?|ii ^ 
melodious voice), from the - -, t ,- 
Mazamir of the family of . «ij.li Jl _^i>« ^ lia ^J> -U) 1 
Dawud.' " (Hasan) 

iijJ^ ^ ITV^:?- i£AA/i:t-Jl ?-j-i ^J tSj*^ "^j^ ^-ij™"' w ^*-"il' -gij 5 *" 



The Chapters Of Establishing ... 302 t^ji iLuJIj ol^UaJI 4a&\ l-*\$A 

Comments: ' 

a. 'Abdullah bin Qais ^ popularly known by the nickname Abu Musa Al- 
Ash'ari had an extremely melodious voice. The Messenger of AMh m has 
given much praise to his recitation. 

b. A beautiful voice is a boon from Allah. It is a commendable act to use it for 
noble purposes. 

c- Th Arabic word Mazamir (sing. Mizmar), lexically, 'musical instruments', has 
been used in Hadith in its figurative sense of 'melodious voice'. 

1342. It was narrated from Bara' ^-A>- : j^? in -u^> Uj.a>- - M"iT 



J 13 
Jll 



(bin 'Azib) that the Messenger of 
Allah g| said: "Beautify the 
Qur / an with your voices." (Sahih) '^;^l *£&> ojU^. :jLa cCLi l5i>- 

i- , „ , , . > • it! V ' ' ' 

tijj^j [> — *jL& ^y] *Ij?j1 cu***-^ 

tSe-ljiJl ^ JjjjJI t— = "' j ^J^ '■'—'^'. 'yj^ 'Jjl-i y} *>-j>-> tf's**-'' 9 •*l~*j] -pO 5 '" 

Comments: 

a. The Qur' an must always be recited with as beautiful a voice as possible. j 

b. Reciting the Qur'an beautifully and well also means (i) producing the j 
sounds from correct points of obstruction, (ii) avoiding errors in the | 
articulation of short and long vowels, and (iii) with due modulation of the j 
voice, according to the meaning and content of the recited Verse. j 

Chapter 177. What Was f ^ °&*£ *l>- U iC - vv (****]!) j 

Narrated Concerning One (Y n ^ pj, ■ • ti | 

Who Sleeps And Misses His ^ ^ '^ ^ j 

Daily Portion Of The Qur'an j 

1343. It was narrated that %\rS\ if- iy^ - 'if. J ^"' ^- i *" ~ ^^X \ 

'Abdur-Rahman bin 'Abdin Al- ,'-f-:f ■- > » t . >- ,<* - . i . ;. j 

Qari said: I heard Umar bin *„ , ( 

Khattab say: 'The Messenger of CjLUI jl c-jL^J, ^1 <^ tiji ^ u-^ji I 

Allah ^ said: 'Whoever sleeps , , ,,,,»? /, ., I. 4 . ^^> ',-,,., I 



The Chapters Of Establishing „. 303 \&± S^J\ 3 ol>Wl &»tat ^1^1 

and misses his daily portion of t „ - - „ -° ., . , „ 4 

Qur-an, or any part of it, let him ^ : ^ U <#>" ** ^^^ ^ 

read it between the Fa/r prayer :$|| 4J1 J^j Jij ; J_^ ,_,uJj| ^* ^J. 

and the Zuhr prayer, and it will t i^. „ „ o _ * 

be recorded as if he had read it a V* "^ ^ <S* J 1 '«? 6* f u 6*" 

during the night." (SaMfe) fl ^ t j^j| j^ ^ -^ ^ ^ 

.ijpa-ifjs life 

<• ^y*y j' ^^ pk -yfij tjUiJf 5_jL^ ^-*t?- •— >k c/jjjiL^tJI &jJU*s t*J— *» a^-j^-I .ts^S-u 

Comments: 

a. It is perfectly in order to fix for oneself the recitation of a certain portion of 
Qur'an in Tahajjud. 

b. There is no time disliked for the remembrance of Allah and the articulation 
of his praise. 

1344. It was narrated that Abu .^^ ^ ^ - ^ U IsSU - STii 

Darda' conveyed that the Prophet ,, , = . 

|g said: "Whoever goes to bed "JjO °if 'ij*?*" ^ If. ur^ 1 &i^ 

intending to wake up and pray f , . , ."in- ',i-.T> ■ -■ 

during the night, but is * ^ '" ^ ^; * ^ 

overwhelmed by sleep until Ji Jjj-i ^ t^C ^l (jj sals- ^ icjIS 

morning comes, what he intended '„. s. >^„ — «, ■=« , t „ , -''^ 

will be recorded for him, and his *» ^f 1 ~ '&■ ' ^ <£\ & caW 

sleep is a charity given to him by ijj£ *,^ tjji j*j ti^Q ^> ,>»» : Jli 

his Lord." (s«/»tft) /,, ;; „,„ M , r | * . 

,r, ii' , jj,; ;<*- ,c c *; - i 

■ f!J 

lai i _ s ic>Jl ,^™j- ii~>-b- ^ U-»jij IWT> tlijj=^ ^jIj iWAA:?- t(>l^ fLj2l t£_j^ 
SJjlj jjp «by iy^ (ji ^U^ *^" -uilsJ-j iV\ \ /^ : U^JsjJi l _^s- ( _ 5? a^JIj i»5U-Jj (ju^jj 
OLJju TAT:?- i»JlE i_ — 3^j t^VA:p- (»jLi; ^^1**^! * °j^j ^ /^ : cs*te^' '"^j*j* *; 

Comments: 

Among the blessings of the purity or sincerity of intention, is that one gets 
the reward even for actions one intended to do, but could not, because of 



The Chapters Of Establishing ... 304 1&3 .&«Jlj ujI^WI iolsl (_>lj*f 



some impediment, provided that there was no deliberate insolence or delay 
on the part of the person concerned. 



Chapter 178. How Much 
(Time) Is Recommended 
Regarding the Completion Of 
The Qur'an 

1345. It was narrated from 
'Uthman bin 'Abdullah bin Aws 
that his grandfather Aws bin 
Hudhaifah said: "We came to the 
Messenger of Allah |g in the 
delegation of Thaqif. The allies of 
Quraish stayed at the house of 
Mughirah bin Shu'bah, and the 
Messenger of Allah ^ camped 
Bani Malik in a tent belonging to 
him. He used to come to us every 
night after the 'Isha' and speak to 
us standing on his two feet, until 
he started to shift his weight from 
one foot to the other. Most of 
what he told us was what he had 
suffered from his people Quraish. 
He said: '(The two sides) were not 
equal. We were weak and 
oppressed and humiliated, and 
when we went out to Al- 
Madinah, the outcome of the 
battles between us varied; 
sometimes we would defeat them 
and sometimes they would defeat 
us.' One night he was later than he 
usually was, and I said: 'O 
Messenger of Allah, you have 
come to us late tonight.' He said: 
'It occurred to me that I had not 
read my daily portion of Qur'an 
and I did not want to come out 
until I had completed it.'" Aws 
said: "I asked the Companions of 
the Messenger of Allah 0: 'How 



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The Chapters Of Establishing ... 305 t^-fl -iuJtj ol^Lall Xalaj ^i\^A 

did you used to divide up the 
Qur'an?' They said: 'A third, a 
fifth, a seventh, a ninth, an 
eleventh, a thirteenth, and Hizbul- 
Mufiissal.'" m (Da'if) 

Comments: 

We learn from the text, that it is in order to recite the whole of Qur'an in 
seven days. Thus the seven portions of the Qur'an recited over a period of 
seven days are known as seven Manazil (portions). The seven Manazil (after 
Al-Fdtihah) are as follows: 

a) Al-Baqarah; Al-'lmran; An-Nisa' (three Surah) 

b) From Al-Md'idah to At-Tawbah (five Surah) 

c) FiomYunus to An-Nahl (seven Surah) 

d) From Al-Isrd' to Al-Furqdn (nine Surah) 

e) From Ash-Shu' am' to Yd-Sin (eleven Surah) 

f) From As-Sdffdt to Al-Hujurdt (thirteen Surah) 

g) From Qa/ to Aw-Nas (sixty-five Surah) 

The last Manzil is nicknamed theMu/assaL It is because, lengthwise, these are 
shorter Surah; therefore the continuity of recitation is frequently broken and 
a separation (jusl) occurs between each two Surah through Basmalah, the 
recitation of Bismillahir-Rahmanir-Rahim, before the start of each next Surah . 

1346. It was narrated that ^dl pi- ^ p, y\ £&£■ - \Tt^ 
'Abdullah bin 'Amr said: "I ," ^, . / to „,, ^*, 

memorized the Qur'an and ^ '£^ ^ & '^ <* ^~- ^^ 

recited it all in one night. The j; /^ j; < jj^ ^ t&li J\ £\ 

Messenger of Allah g| said: T am ' „ ; ' " .' 

afraid that you may live a long : ^ '■Jy^ <y. ^' •£* 'if <-o\y^ 

life and that you may get bored. j^ .$} J & t\'J& b\'$\ U^ 
Recite it over the period of a _ _*," jv __ „ f r 

month.' I said: 'Let me benefit ^~l* Jj^e J* t^" 1 ,J\} :|j! jul <^>j^'j 

from my strength and my youth/ . ^ g W ' v ; ■ f- ^ 
He said: 'Recite it in ten days.' I ^ ^ ^ ^ ° J > " y 

said: 'Let me benefit from my :JIS ■ l y,^'j J& ^ ff»i-f uj" 

strength and my youth.' He said: , .,,-■< ., j ;* ,- , »~s - 

'Recite it in seven days.' I said: <J* t^ 1 s**° :cJi ""^ <^ ,I J JU)I 



[1] See no. 1056. 



The Chapters Of Establishing ... 306 1&& &-JI5 c^Uall AalS] i_ii^1 

'Let me benefit from my strength ,-> „, , ,|,- ' - ; -„ _^; 

and my youth,' but he refused (to £T* ^ " ^ ' '<£ ■ J <■£? 

alter it any further)." (Da'if) . ^Q . ^Cij ^jy ^ ^iif ^li; 

m t nY7Y:j^!j iA-ii:^ ^^1 ^ jLJl ^^\ [U>.*.*> oiL-J] :gi>*j" 

_^i Jialjji tl^J^JJj tdlLs- jjjl 4>tx^s>j ij_j^Ml JCf- f-U~JL p-j-^J '*; £|0^~ ilri' *^i-^" (j* 

Comments: 

a. It is not advisable to unduly overburden one's body. 

b. Some of the exercises of this nature practised by the Sufis are in 
contravention of the Suniwh of the Prophet |g. 



1347. It was narrated from gfe :j fe V; i^ £&_ _ ^ iv 
'Abdullah bin 'Amr that the ^«,, ' '>,'.' s* , -., ,, , 4/J 
Messenger of Allah |§ said: "No ^-^J : C '^ ^^ : /^" ^ "^ 
one properly understands who : ^ jL J| ^ ;Jj£ c&£ :j^i| ^ ^f 
reads the Our' an in less than three ' ' ' * 

days." (Sahih) ^ ^ Cf. •**}. o* ''^ ij* 'V- ^*k- 

'f •' • J i ,■' • ' ■ In "i 

■ «*'* 5- Jif J 

\T^i:»- loTjill vij^ V^ '0L<i°j _^ ojb jj *^y^ \.t^*& oib—j|] : g>»«j 

Comments: - r ■ ^ 

a. No one should complete the whole of Qur'an in less than three days. 

b. The main purpose of reciting the Qur'an is to ponder over it and try to 
comprehend it. That is why it is imperative to understand the meaning of 
Qur'an in the language that one understands. At the same time, it is 
necessary to avoid exegeses that interpret the Qur'an in ways different from 
those of our pious predecessors. 

1348. It was narrated that [&U : <2i J\ ^ JS y\ t£U- - \TtA 
' Aishah said: "I did not know of ,, s , < f '. ' , ' <s , . , . > „ „ y 
the Prophet of Allah g reciting : ^^ ^ <*' ^ ^ '■ M b>. ^™ 



the entire Qur'an until morning." 1^ ^'J\ ^ ;jijj ^ t ;Sla t5j^- 

{Sahih} ,, ,, .-;--. , . . . 

Jil V :cJls iisii- 5* 'c^* (ji [■J jt ^] 

.^lliJl J^ ^ JI^JI y ^ ill 5^' 



The Chapters Of Establishing ... 307 ^ £L-Jtj c^l^Uill Aalal t_j'^ 



t^yLjJl) c-l^Jb rj^ 1 ■^*~ u ^ 0U^°j j^ -1=5 ^>U15' !^4-2 pl^ *l/j ?-L^ill ^ aLJ pU Vj 

Comments: " " ^~ 

The practice of completing the whole of Qur'an in one night or two must be 
avoided. The practice of some of the memorizers of Qur'an to organize 
what they call Slwbinah (reciting the Qur'an in the whole night in Nafl 
Rak'ati) also deserves to be given up. And Allah knows best. 

Chapter 179. What Was J- ^ U V L - " ( m r^ 

Narrated Concerning (T u y^j () 13 -^ j u y*\ 

Recitation in the (Voluntary) - ' *■*■ - <rr 
Night Prayers 

1349. It was narrated that Umm - £^ f I- &; 'f $£ _ wt4 

Hani' bint Abi Talib said: "I used ^ " , ^ s ' .. 

to hear the Prophet H reciting at ^*- : £?3 &- 1 *- : VI* . jXA- j^ £1* 

night when I was on the roof of . -.- . - ',-;, 



my house." (Hflsa«) 






ntfyilU Oj^)! ^ ujVj i^bjlll i WU WA/Y :^UJ! <t?-y-l [j-*-] ^gjj 5 '" 

Comments: 

The Prophet g| used to make audible recitation in Tahajjud although, as we 
shall see in H. 1354, inaudible mode of recitation is also allowed in it. 

1350. It was narrated that Jasrah -J^ J\ it _JJ_ ^ ^ ^ _ ^ rfl . 

bint Dijajah said: "I heard Abu * * j* ,, 

Dharr say: 'The Prophet g|g stood '5" ! 4^ dri ^'^ ^ '^~- 0? <-s4=~ &*»- 

reciting a Verse and repeating it sr ..}».,..{,: :,,,- ° ;„ , . . , 

until momine came. That Verse ' ' - 

was: "If You punish them, they • Ui^ gLM ^^ Zl $1§ ^JJt ^U : JjZ 

are Your slaves, and if You -.:? l' 1-v »a^ ->»'<* ,\ i,r,,, 

forgive them, verily, You, only -#* ^ A ^ &» P*** »lrj*i*\j 

You, are the All-Mighty, the All- :sjiUJI] .$JJ&$ $$\ o;t d^ii 1^3 

Wise.""' [1] (Hasan) " " 



w M-Ma'idah 5:118. 



The Chapters Oi Establishing .„ 308 VfeS JEu-%. ^I^Lall *atS) k_%j! 
^ V*V\:^ t^VI. J^ . t^feiVl t1¥V/\:^UI 4^^! !,>-»■ ojLJ]: :gp» 

.^illj. ;TU 

Comments: 

a. If a person has only memorized a small part of Qur'an, he may as weU earn 
reward, from Allah for a long Qiyam and recitation; through reciting again, 
and again, the the small part: that he remembers from the Qur'an. 

b. The Verse, quoted in the FLadiik together with the preceding one; confirms 
the fact that the Prophet 'Eisa $S@I was unaware of the deviations, that had 
infiltrated into the system of beliefs of his people after his own self had 
been raised up in the heavens, since the Prophets have not been given the 
knowledge of the Unseen by Allah. 

c The Verse quoted in the Hadith was in fact a supplication that the Prophet 
§| had made to Allah for his people. We also learn from this. Badith that we 
may recite any Verse of the Qur'an appropriate' to our situation, as a 
supplication, in order to invoke the mercy of Allah. 

1351. It. was narrated from J £^ .^ - *^ gfe_ _ SToS 

Hudhaifalt that the Prophet si?- ' ' "' % 

prayed, and when he recited, a. «jIj= ^ jA^> j* t^^Yt ^ <.Z£x* 

Verse which mentioned mercy, he . ;r .■ - •-■Iti ° .',';, 

would ask for mercy; when he ' __ ' e „- , , 

recited a Verse, that mentioned jlSS .Jl$> |jjj| ^jJI j! iaiii ^ t^ij 

punishment he would pray for •:, „ T s „ - r ' -.( .,., - s , r 

deliverance from it; and when he t " ; 7 ^ ' J ~ -, ■* t 

recited a Verse that mentioned the ,£u &\ i, jL : l^j Zl y, B|> . jlALil 

Tanzih^ of Allah, he would 

glorify Him. p] (Safcift) 

Comments: 

To glorify Allah in words is to say: Subhan-AlWx (Allah is free, from all 
imperfection and from everything falsely attributed to Him}. On reaching 
the Verse mentioning punishment we may say: Allahumma ajirni minan-ndr 
(O Allah! Grant me salvation from Hell-fire) or another Verse of the same 
purport. 



t 1 ' Tanzih: To declare Allah to be free of imperfection and everything falsely attributed to 

Him, such as having a son, partner of the trinity. 
[2] By saying SubMna RabUyal-A'h; etc. 



The Chapters Of Establishing ... 309 l&£ -SuJtj o.1$fa«aft. **taV <-*W' 

1352. It was narrated that Abu ^ .^ f - p j\ £^ _ STaX 
Laila said: "I prayed beside the ^ -; 

Prophet §| when he was praying 1/=- <- { J^- ^) $ <J* 'p-? 1 * <ji tsf- 

voluntary prayers at night. He ., ^ « j . -*. ^ ., ^ 

recited a Verse which mentioned ^ 1 - r ' -- - V f " ^ *> 

punishment and said: 'I seek H| ^Js\ t_i=£- Jt cuA-i : tJ-ls . (J.IJ ^,\ 

refuge with Allah from the Fire, - ",^ '. ,/, * , * , /_ 

woe to the people of the Fire/" ^ >* " ^ J; ^ sT*- > J: 

-CjfiljiV 

^ AA^ : p- iS^LaJl ^ plfrjJI. eJ'L lojlvill LJjij jj): 4>-^>-f [|_IK.J.A Oi&ullj '.TOf-a 

1353. It was narrated that fc£U : ^JiiJl ^J iL^S l^jLi - War 
Qatadah said: "I asked Anas bin ti , rs _ ,.„,,„ , „ s >„.,. 
Malik about the recitation of the oi S.A ^^- :^^ J ^>-J\ £*. 
Prophet |g and he said: 'He used ^ ^f Jj^ -j^ \y& _y, _^ 
to elongate his voice.' "^ 1] (Sahih) t ' , _ , _, s *' 

I s ,- ■*-■ ' 



jjj b'to:?- tofljiJl -U tjb toljiJ! J i '~** ^t_SJ^"^' "^j 5 "! L7s~*^s>] :>cj j*=j 



1354. It was narrated that &jj. ■_ £l* J\ ^ p, jS C£U - \rai 

Ghudaif bin Harith said: "I came ^ _, \' ^ 's, ,* > 

to 'Aishah and asked: 'Did the h* '9^ Cf. &. h? 'V* <j?l Jrf^ 

Messenger of Allah i| recite ^ jl? J, ^ ^^ - t ^ ^ g^ 

011/ an loudly or softly?' She said: ' , ' _ ( ,.„,," 

'Sometimes he would recite loud ^' 4jAj <^ ki :o~L» iiJ-l^ oil : jli 

and sometimes softly.' I said, ^ .-j.^ ? . ^.^ °f ^^ L ^ ^ 

'Aii«/iM Akbarl Praise is to Allah J '- ' ' ^ - -*^ ^ 



E1] Some of them say that it is to elongate the pronunciation of the letter preceding, a 'weak' 
letter, i.e., Alif, Warn, and Yd, So he elongates the Lam before the Ha in the majestic 
name Allah, the Mtm before the Nm.» in the name Ar-Rakman, and the Ha before the 
Ya in Ar-Rahim. This is the interpretation Ibn Hajar chose in Faihul-Bari (no. 5045). 
Others said it means to elongate the 'weak' letters appropriately. Others, said that if 
refers to those letters, that are customarily elongated (this is the most popular view), 
and others add that it refers to raising and lowering the voice as well. See 
explanation by Sindi on Ibn Majah, An-Nisa'i, and 'Awnul-Ma'bud. 



The Chapters Of Establishing ... 310 t&& JfcuJIj cif^WI JulSj (-"'j^ 



Who has made this matter one o£ 
broad scope/ " (Hasan) 



dJ ^|AJI» :Jl» JiJJl ^ j44j lil 



^y 1 TTl;-^ t L-jJl j*-yi -w-^tJ! t-^b tSjLgJaJ! 4jjb y\ ^-j>-\ La—^- o^lmu|] I ^uj>u 

Chapter 180. What Was Ji i-\£ V> *L>Z- (\\> ( *«J,) 

Narrated Concerning " f tl „ V*ti 'i« «"i i^n 

Supplication When A Man J^ 1 <» iW & 4 * ^ 

Stands To Pray At Night (y H iip^Ji) 

1355. It was narrated that Ibn &•&- : jli£ ^ f 1 ^* l^>- - ^»« 

'Abbas said: "When the ., ,„.i r . : i-,r> ■' '-'•'>■ •»•?,..*., 

Messenger of Allah ^ prayed , , " 

Tahajjud at night, he would say: &\ dj^j o^ :J^ ^^ ,j|l j^ '<j-\j^ 
"Allahumma lakal-hamd, Anta 
nurus-samawati wal-ard wa man 

fihinna. Wa lakal-hamd, Anta V^j -j^j^lj cj\jLH\ jJ i*if .JLL^j) 

qayydmus-samawaU wal-ard wa man ,-■■><•-.-•* > „ ■ " *■ 

fihinna. Wa lakal-hamd, Anta &\y^ fM ^' --^l ^i -j*^ 

malikus-samawdti wal-ard wa man ^f JUjiJl illij ^ ; 'i j°A[r, 

fihinna. Wa lakal-hamd, Antal-haqq, , , '"" , - ' •• 

wa wa'duka haqq, wa liqd'uka haqq, ^Uj -ZhM i>°J -j^jVfj cj(j*^J( <ii!li 

waqawluka haqq, wal-jannatu haqq, Qfa, V ^.^ ( * i j, ^tf J^, 
wan-ndr haqq, was-s&'atu haqq, 

wan-nabiyyuna haqq, wa <■ j£- jbJlj 4 J=- <£»«Jlj 4 Js- dJjIj tji- 

Muhammadun haqq. Allahumma *„ * 4 ,^.. \, c „«., s., «'iMr 

Wu aslamtu, wa bika- amaniu, wa '^ J ' t ^" J -#; J t, -' > ' J 

'alaika tawakkaltu wa ilaika anabtu, ddUj tiiliT tllj niiJL.1 JjU 1^1 

TOfl bifca khasamtu, wa ilaika , t , ','>** - ,. - > \i - 

hakamtu, fitghfirli ma qaddamtu wa <-^*^>^- ^iJ <-^ ] ^li '^^>* 

maakhkhartu,wamdasrartuwamd ^ ^^jj U J ^iili. .olfti- tiidlj 

a'lantu. Antal-muqaddimu wa __ „, ,„-„- * , i * "«' 

Antal-muakhkhiru. La ilaha ilk anta ^ .iiilpl UJ oj^l Lij .o>fc1 

walailahaghairuka,walahawlawa ^ _^jf ^ ^ ' v ^,^j| ^ ^j, 

Z« quwwuta ilia bika (O Allah, to ,*«%., , -■ , , 

You is praise, You are the Light of ■ '*ii* V| »jS M j l)j>- Mj . il_^l£> *J| 
the heavens and the earth, and 



everyone therein. To You is ^ : i^ 1 ^ i^ >? J>) ^■ x ^ 

praise. You are the Sustainer of J - ^^ ^-^ : £^ - ^^ 

the heavens and the earth, and " __ , __ t ' 

everyone therein. To You is (^ '■£??' <^) ^' ^ 'Jj^-^l (JA° 



The Chapters Of Establishing ... 311 t&& Jfc-JI^ ^I^JUatt a»13I <_i(^i 

praise. You are the Sovereign of > ,, r , - ; , „ , f 

the heavens and the earth, and ^ 6 ^ J JlS - JU ^ • ^ £* ' L "-> U ° 
everyone therein. To You is .'*'£>'£& . j^jlu J&l ^ ill til £g 

praise. You are the Truth; Your ' ' s 

promise is true, the meeting with 
You is true, Your saying is true, 
Paradise is true, the Fire is true, 
the Hour is true, the Prophets are 
true, and Muhammad is true. Q 
Allah, to You have I submitted, in 
You I believe, in You have I put 
my trust, to You I turn in 
repentance, by Your help I argue, 
to You I refer my case, so forgive 
me for my past and future sins, 
what I have done in secret and 
what I have done openly. You are 
the One Who brings forward and 
puts back. None who has the 
right to be worshiped but You, 
and there is none who has the 
right to be worshiped other than 
You. And there is no power and 
nor strength except with You." 
(Sahih) 

Another chain that Ibn 'Abbas 
narrated: "When the Messenger of 
Allah |g stood during the night 
for Tahhajud," and he mentioned 
something similar. 

■lJj^' 3 J* *) j ft; uLLi tlj-b- ^ VT^:?- tJjUL. aSUjj im LS ^\ ijL& i_jU i^jjjjL^Jl 
Comments: 

The 'promise' made by Allah is His declaration that there is so much 

reward for such and such act, and such and such act shall attract such and 

such punishment in this world and the Hereafter. 

'Meeting with Allah being true' means: It is true that everyone of us shall 

be resurrected after death, and shall have to render his account. It also 

means that those lodged in Paradise will be able to see Allah 

Allah's saying being true means, that whatever He communicated to us of 

the past events through His Prophets did happen exactly as He 

communicated. 



The Chapters Of Establishing ... 312 1&3 &*Jlj ^il^UaJt AalSj <->\&\ 

Paradise and Fire being true means> that they do exist 'really' not 

metaphorically, and all the details of the bounties and punishment of Allah 

mentioned in the Noble Qur'an and authentic AhMith are there, beyond any 

shred of doubt. 

The Hour being true means, that it is sure to happen at the time appointed 

for it, and all the details concerning it given in the Qur'an. and Hadiih are 

true. 

All the Prophets, especially the Prophet Muhammad's being 'true', means 

that they were all raised by Allah in their respective times. They were all 

truthful, were gifted with the highest attributes of character and free from 

all moral flaws and defects. 

1356. It was narrated that 'Asim i&^j. : £li J\ ^ Jz £ fc£U- - \ft\ 
bin Humaid said: "I asked t '/ ^ " o ^ __ > . lt ,,. 
'Aishah: 'With what did the '■&» &■ Z -^ <J* '^^1 <y; 4j 
Prophet m start voluntary night gj_ ^ U ^ t ^ - -jf J^_ 
prayers?' She said: 'You have * '_ - ^' , ,. " , „ ,»-"-,- 
asked me about something which HI tJr 1 ^ '°^ '^ :*£#£■ cJu- :JU 
no one has asked before. He used .* J^ & . ^ ? ^ ^ ^ *£ 
to say Allahu Akbar ten times, and -^ ^ -' \~ "- c -' 
Al-Hamdu Lillah ten times and ^£j d\£ .lillil ^ ££■ ^^» ^ j<>i 
Subhan-Alldh ten times, and * • , **,>, r f *•-•*<- 1 i- 
Astaghfirullah ten times, and he " - r "^ &*~iJ ■ j~~* -J - j— 
would say Allahumma aghfirli ^J ^jp| LJ&I' '-^jkj -\j&- j&Sj 
wahdini, warzuqni, wa 'afini (O * o *..„,..„ „, :>. , 
Allah, forgive me, guide me, <h~? 0? 4<J \js»t*J y&jlj ti^'j 
grant me provision and give me .yUjll (£ plli!) 
good health)," and he would seek 

refuge from the difficulty of the 
standing on the Day of 
Resurrection." (Hasan) 

<.*[&j}\ -yi ajL^xi] 4j ?tjil«j U ^jb to^jL/di tijbjjl 4^-j^-t [^-J^ fliU~MjJ '. 7t^J>zS 

Comments: 

'Seeking refuge from the difficulty of standing' means: O Allah! When, on 
the Day of Resurrection, we present ourselves to render our accounts before 
You, let it not be difficult for me and all should pass away with comfort 
and ease. 

1357. It was narrated that Abu .^j, ^ ^_y fe gfe _ ^ raV 
Salamah bin 'Abdur-Rahman , . J. s ' • ' > ^- s 
said: "I asked 'Aishah: 'With what **J** ^'^ •lsJ 1 -*?' Cr-bi <y. y^ ^-^ 
did the Prophet, g start his .t ^ J >. -^ ^ .^ ,., 
voluntary night prayers?' She ,"..;•- 



The Chapter? Of Establishing „. 313 \&£ &««% ol^Uatt &»m k_»1jjl 



said: 'He would say: "Allahumma 
Rabba Jibm'il wa Mika'il wa Israfit, 



oJli< :JIS ^s-'^\ jIp ^ <utLc» ^1 



Fatiras-samdwati wal-ard, 'alimal- fy '£$£, 0% *Ji\ f^X h^S LL : LLjLc- 

ghaybi umsh-shahadah , Anta t % >>"', „-, « ' 

tahkumu baina 'ibddika fima kanu j^ 1 ' :< J^ ^ :c ^ u -JP ilrf f^ 

fihi yakhtcdifun, ahdini lima akhtulifa ^ ^ASj^J M&-*J Airier ^j 

fihi minal-haqqi bi idhnika, innaka ■ e " '„ «— __"'•' 

latahdi ild siritin mustaqim (O tSat^lJIj i_4^' ji-Jl* '^j'tj. c*lj*lJt 

Allah, Lord of Jibra'il, Mika'il and . , ?,> ,- . ' t ,- -,- >i.; - ;f 

Israfii, Creator of the heavens and '"' "' ' '" w " < 

the earth, Knower of the unseen J*=H -^ *J> <-Jizs~\ UJ j*A*1 .jji^a 

and the seen, You judge between _,,, ' \,' -<; - . 

Your slaves concerning that " £ -' '"* * -^ *-*?■ <4^ s ' '% 

wherein they differ. Guide me to >v'°\ ■">■ *' ' ° c u '," V 

the disputed matters of truth by , s / 

Your Leave, for You are the One -JH ^hI ^ !■« aJIj . Sjj^p - J^-jt- 



Who guides to the Straight 
Path)." (Sahih) 

(One of the narrators) 'Abdur- 
Rahman bin 'Umar said: "Bear in 
mind the word Jibra'il with a 
Hamzah — this is how it was 
narrated from the Prophet |g." 

<j* ^' '(^. '(Jt^ 45lpJj ^ jjjJI ijL& i_jL t^jiL-jJI ;_jisi> ljuj <L=-_p-l :«jy>ej 

Comments: 

a. Tahajjud (voluntary night prayers) may also be started with this 
supplication. 

b. All guidance is in Allah's Hands. Therefore we must keep supplicating to 
Allah for it. 

Chapter 181. What Was '<S J> SLf U y^ - 0^ ^^Jl) 

Narrated Concerning How " .. ' * * j. 

Many Rak'ah Should Be a t • ^u JjUij < ^ ai _ 

Frayed At Night 

1358. It was narrated that &^ : Sr 1 ^ If. JZ y\ ^-^ ~ ^° A 

'Aishah said, and this is the . - * ■ *,, °. f .. i-.,-: 

rMft of Abu Bakr:M "Dming ^ ^/\ ^ "T ? ^ ^' ? '^^ 

the period after he finished prayer . j^-^Sl xJ> S-l^j :?- iiislp /^ i°j^£ 



[I] That is Abu Bakr bin. Abu Shaibah, one of the two Shajkh who narrated chains to Ibn 
Majah for this Hadith. 



The Chapters Of Establishing ... 314 ^ ^-Jl^ oSjWI ^>tsl tjl^ji 

the 'Isfefl' until the Fa/r, the ;i „ . • ;i , • *-:-"!j| - i-'i "i 

Prophet i§| used to pray eleven ' --^ ' y^~* f^ A Oi 

Rflfc'ofe, saying the Saldm after each ^ t ;j^ ^ t^jJl ^ ifljjVl 

two Rak'ah and praying Wifr with , , „ , , . _ i ' > , ' ^ , / - , 

one Kfljfc'afe. He would prostrate ^ :t;:JU ■/? y^ ^-^ '^ ■^ l * 

for as long as it takes anyone of f^ &\%'&teV> « JLij ^g i£l 

you to recite fifty Verses before he „ . , „ A , " " . 

would raise his head. When the -**Sj ""'r^ iS^\ '>?**" <Ji ;L-LJi 

Mu'adh-dhin fell silent after the V ■-' -"! i' '- " ^'-\ *\i ■ >V* 

first Adhan for the Suhh prayer, he ^ ' ^ ^ ^ ' ^T ^ p 

would get up and pray two brief Ck—^*- %^-^ \j*t ^ j^ ' 5^C ^j 

Rak'ah." (Sahih) >?..,:, , -,, — >a' ''■» :f V i ';„ r 

oU^j ^lI^-j .yJ^ SjJrt^ i_jb t^jsLs^Jl 2_jJu* t*l~* ^j^i tiL i d j^j j*^*^! tlr? lt*^-^'^^ 

Comments: 

Both ways of offering prayer are in order for Tahajjud — praying two Rak'ah 
by two, saying Saldm after each two Rak'ah, or praying four by four Rak'ah, 
each four Rak'ah being ended by saying Solam. As for Witr, it is to be offered 
after Tahajjud. It could either be one Rak'ah, or three, or five. 

1359. It was narrated that t£U :~Cl J> ^ Jz y\ l£U - \?e\ 

'Aishah said: "The Prophet j|; , ."'-'., - r .r, ,.^., 

used to pray thirteen Rak'ah at ^ " J ^ <* f - ^ ' J - & °^ 

night." (S«ft(ft) Jb* j|§ ^J| 5i5 :cJ.il lisl£ ^ t <J 

. ixSj ii^l*- t-)"^j JlUl jSJ 

-UUl (*» 3l|| Lsr^' ^^j jJl ^j Ji^^ o_jJu^ uL t/jjj*L*»Jl ijLjo trtJLw* A^-jp^i : pjjSu 

■ *i "^A d cs. J". JS o 1 - vTv:^ t jJI ... 

Comments: 

The Hadith does not run counter to the Hadith mentioning eleven Rak'ah. By 
adding two Rak'ah of either 'Isha' or of Fajr to Tahajjud the total number of 
Rak'ah reach thirteen. Another way to count the Rak'ah as thirteen could be 
seen under the coining H. 1362. 

1360. It was narrated from JA &j£. :fcjU\ ^ Sll» l5ji»- - 11"V 
'Aishah that the Prophet |g§ used 



The Chapters Of Establishing ... 315 Vfefc &«J1.$ oljJUiJI JCalal c_j|^ji 
to pray nine Rak'ah at night. , , „, „-.£,, - ,.!,, 

-'t'^J Ct^ J^' erf 

, Oj;Jj VT * : 7- 

Comments: 

Of this, eight Rak'ah were of Tahajjud and one of Witr. Another possibility is 
that he j§| prayed six Rak'ah of Tahajjud following it by three Rak'ah of Witr. 

1361. It was narrated that 'Amir k1)j£j ^ J^£ ^ ■JlIw &*»• - \t"\\ 

Ash-Sha'bi said: "I asked e ,, /, f ,.<* , rj -„.-. .,, 4 

'Abdullah bin 'Abbas and ^* <J* V. 1 ^^ :L '^- UJU ^* -*' 

'Abdullah bin 'Umar about the J\ 'J, t £j£ j ^^ V£ 4 ^_ ^j 

Prophet's prayer at night. They ',',•* , / m « „ ,* - / 

said: '(He prayed) thirteen IM'flfc, ^ ^^ :Jls y^ 1 -^ <^ ' ^^"H 

including eight, and three for .^ ^ ^ - ^ ^ ^ - ^ 

VWtr, and two Rak'ah after the ' ' s ' ' ' 

Fajr.'" (Sahih) i'J* £*« :'^l3i .jdiL ^ ^! Jjij 












1362. It was narrated that Zaid 

bin Khalid Al-Juharri said: "I said, 

I must observe how the 

Messenger of Allah |g prays f ^ <fc| j^ ^ i^jf ^ JjJU l£U 

tonight. So I lay down at his door. -"„'■'. -..*.,*< t 

The Messenger of Allah j| got up ^>* cri </"? <>' ^' ^ ^ ^ ■>* ''/•? 

and prayed two brief Rak'ah, then .j^ _^j ( j^ ^ ^ ^ ^f 

two long ones, which were very, ^ i - ' " ;'',,-■ ^ 

very long, then two Rak'ah which -^' HI 5^1 Jj^j s ^-i ,^j 1 '-^i 

were shorter than the ones 



preceding them, then two Rak'a 



j» Us . <Lt> Ua*Ls j I 1 AUiP t^i Ju»_ja : J Is J 

. 1 . i 



which were shorter than the ones II . jSii^- jlxi? } J-^s 1 ^ Jb I J ji. j 
preceding them, then two Rak'ah 



*' 



which were shorter than the ones f ■<^ Xj -y° '•otHj^' i oT x iy" o~"j 



The Chapters Of Establishing „. 316 ifcS .£u*% cnljWJ -SatSj lj]^] 



preceding them, then two Rak'ah, 
then Witr. That was thirteen 
Rak'ah." {Sahih) 



<->* V "" 5 'C 'J^ "Sl*Jj 



1j . Llflls J33\ Oji 

. ijo j ij^JLt dj^i liiks . 
i t 



U-Aj 

LL*1 






. 4j dJJU <ioJb~ 



Comments: 

The previous Hadith speaks of thirteen Rak'ah, including the two Rak'ah 
performed before the obligatory Fajr prayer. The present Hadith, however, 
tells us that, even apart from the Sunnah of Fajr, it is allowed to pray 
thirteen Rak'ah instead of eleven. 



1363. It was narrated from 
Kuraib, the freed slave of Ibn 
'Abbas, that Ibn 'Abbas told him 
that he slept at the house of 
Maimunah, the wife of the 
Prophet H, who was his maternal 
aunt. He said: "I lay down across 
the pillow and the Messenger of 
Allah §t and his wife were laying 
along it. The Prophet j§| slept 
until midnight, or a little before, 
or a little after. The Prophet iff 
woke up and began to rub the 
sleep from his face with his hand. 
Then he recited the last ten Verses 
of Surah Al 'Imran. Then he got up 
and went to a water skin that was 
hanging up and performed 
ablution from it, and he 
performed ablution well, then he 
stood up and prayed." 'Abdullah 
bin 'Abbas said: "I stood up and 
did what he had done, then I 
went and stood beside him. The 
Messenger of Allah |g put his 
right hand on my head, took hold 
of my right ear and tweaked it. 
Then he prayed two Rak'ah, then 



3£ 



<u! c'J^>-\ ^Lt ^A ^ I ^ lift Ji\ J^i 

6?j '^ i^ 1 £jj '^j*^ % 

<>> <j c^L^U :Jll 

^-^ '^ J^ -H i^ 1 ^ -^> 

™- - * v * . ^ ^ ^ > 





U<7 jis 




■ij^4 




Jll 




^^ 


LJ^ (J!^' °^ ^ >"' ^J-'J 


^°J* 







The Chapters Of Establishing ... 317 I4& ZuJij c^^Uall *M% w*i*5 

two Rak'ah, then two Rak'ah, then £ .» ^„„, 4 * „„», 4 -j o „, , 

two M/flfe, then two Rafc'flft, then f '9^ f -g^ 6 ^ r -Cp^J 

two Rak'ah, then he prayed WBr. .-£jf 'p .^5 ^ . -^ ^ .^j 

Then he lay down until the * , >•>',,> , , ' n, ,-.-.' „■» 

Mu'adh-dhin came to him and he c^ .oipl »l^ ^ ^k^>l ^ 

prayed two brief ftaTafe, then he _ -5^., Jj - -^ *j . ^^y^ ^-j 

went out to pray." (Sahih) " ■ * t- 1 /" "' ^ _ 

Comments: 

a The Prophet f|| let 'Abdullah bin "Abbas v§fe spend the night in the house of 
his maternal aunt Maimunah, the Mother of the Believers, since he, being 
the son of her sister, was her Mahram (in a relationship of same blood). 

b. The purpose of 'Abdullah bin Abbas was to observe the actions of the 
Messenger of Allah jSI. The Prophet gf, therefore, accorded him a chance to 
observe the real-life-example of himself. 

c. Some small action taken during prayer, in case of necessity, does riot 
invalidate the prayer. 

Chapter 182. What Was $ J. *-lf U <L& - <UY ^WO 

Narrated Concerning Which ",„«". .. ,,± *f.°i i4n i'i- 

Hours Of The Night Are Best <^ *^l) J^»1 J-1M oU>U 

1364. It was narrated that 'Ami j ■itLi ^ '£ JZ $ kSJ&- - MTIi 
bin 'Abasah said: "I came to the 
Messenger of Allah jp and said; 
'O Messenger of Allah, who ^ t ^Li GijLC- :_^i>- .^ Juii l3a^- 
became Muslim with you?' He .„ „ , - , - * „ - , , •-„ 

said: 'A free man and a slave/ 111 I Js* 0* 'J" 9 0* ±& & «»U* oi ±M 
said: 'Is there any hour of the i^i- £ jJS °^ t^UO ^ ^^1 
night that is closer to Allah than 



' I ~ -MS ' i 'l -" ? "4 






another?' He said 'Yes, die last Jj^j ^ :cJ ^ -SH «' JjAj ^ ■ ^ u 
half of the night/ "{Sahih) ^ ^ .^ ? £~ ^f ~ ,^ 

05 5 th1 Ji 4^ 5^ 6- j* : ^ 



^ Meaning Abu Babr and Bilal <&>. 



The Chapters Of Establishing ... 318 l&fe JO-Jlj ol^Uall Jl»SI i-d^jl 

Comments: 

At the time 'Amr bin 'Abasah 4$k came to the Messenger of Allah j§|, he jf| 
was at Makkah and had not yet emigrated from there. (For details see Sahih 
Muslim : 294) 

1365. It was narrated that l£U : 'z£. J\ ^ JZ J$ l£U- - ^r^« 
'Aishah said: "The Messenger of , ( "\ _ '„ o ^ , w 
Allah fg used to sleep during the "3^-H ^i ^ ' M ] j^I if '^' •*-* 
first part of the night and stay ^ ^ .^ ft^ - t ^, - 
awake during the latter part," s ( 
(Sahih) - ij£ ^f& <■ J^J U j I f £ 2| 4 I 

t f*J— ~ oj <■ ^ 1 1 1 ?- co^^M W^'j tjc^ ^j' p^ [V° ^-^ '^^g^' c^jl>*J! 4^-j^-t : «j >>tS 
^ Wl:?- ii]| . . . JJJl ^ 3§§ j^l tijL»Sj i-^j J~U1 ;_jL^ *_jL ijjjyl Jl ojirf" 

Comments: 

The Prophet H has demonstrated several permissible options concerning 
praying Tahajjud and resting at night, one of which has been mentioned in 
this Hadith . 

1366. It was narrated from Abu ^Uii- ^ Hii <.'o\yy, J] £&£. - ^Vn 
Hurairah that the Messenger of , , , ..,,,., *. ,•,• 
Allah si said: "Our Lord, the : ^ ^^ <>' £**■ Cf. Vj^I J 'ii^l 
Blessed and Exalted, descends t^ ^^ j, ^ . ^ - ' q £^ 
when one third of the night t *',■■'' ' * - ,'l ( 
remains, every night, and He <J} °d* 'y 1 *' ^ ■£* l/) J ■*&* ^>) 
says: 'Who will ask of Me, that I ' A *.< ^ V:^ . v 4115 \, "t >- * !;-=-■' 
may give him? Who will call t ' ( 

upon Me, that I may answer him? JS" <.'j^i\ J^AJl *iJ2 ,^2^ ^>- t^JUij 

Who will ask My forgiveness, that , ...„ , , /„,. k «„, . , _ * *^ „<■' 

I may forgive him?' until dawn ^^ . Cy ■ ~ <jr - Cr° J*^ ' „ . 

comes." Hence they used to f j£. ?*j jiMi ^t jii'^ & ^ C-j^.'M 

prefer voluntary prayers at the _,, , s ,* j. , , 1 , j,, ,. ' >. 

end of the night rather than at the J& '"^ ^J^i ^ 414* "j^ 1 fif* 

beginning. (Sa/nJi) . ^ JU JUI 1 

Comments: 

a. So immense is the mercy of Allah, that He Himself commands His slaves to 
ask Him what they want. 




The Chapters Of Establishing ... 319 i&S &uJ\$ ul»I$Ui)I £»la) ul^i 

b. Allah's descending (to the nearest heaven) is a special attribute of Him, like 
His presence over the Throne, and the attribute of His speech. We must 
believe in these attributes as they are described in Qur'an and Hadith 
without either denying them, or twisting their meaning. We must, 
moreover, abstain from giving resemblance for any one of His attributes to 
any of the created things, and must have the belief that Allah does come 
down in a manner that suits His glory and majesty. 

1367. It was narrated that Rifa'ah 
Ai-Juhani said: "The Messenger of 
Allah gl said: 'Allah provides 
respite until, when half or two 
thirds of the night has passed, He 
says: "My slave does not ask of 
anyone other than Me. Whoever 
calls upon Me, I will answer him; 
whoever asks of Me, I will give 
him; whoever asks My 
forgiveness, I will forgive him," 
until dawn comes.' " (Sahih) 

i f '"°U 'if' 'i' '\ ° '°\ .••!'«' 
. Hjty£i) *JJ2i (-S3- . A) j&S>\ -SjijCU*} 

Comments: 

'Providing respite' probably means that Allah grants His slaves time for 
sleep and rest, and does not require of them to remain busy in worshiping 
Him, around the clock. Or else, it could mean that, as mentioned in the 
Hadith, Allah's call comes after a particular point of time. 

Chapter 183. What Was LLi &l^ U itT - ( \AV ,^«J!) 
Narrated About What It Is *"* * ' * . ,t [ ' f 

Hoped Will Suffice For The J^ 1 ^13 & £g& a I Jr'j* 
Night Prayer ' ' (YrT ^ 

1368. It was narrated that Abu -J^ & ^ ■£* if. ^~° &■*>■ ~ >T"lA 
Mas'ud said: The Messenger of ,«^> »° f.-.f ' . i— »• * -' ,< e - 
Allah ag said: "Whoever recites ' ^ " ' " , ^7^ 

the last two Verses of Surat Al- -jZ il^f^f -^Z i l jJLeS\ *£$!>■ : VU 

Baqarah at night, that will be * , „ -,.-° „ „ , „ , , „ 

sufficient for him." (Safrife) s*J & l ** At> & '^ ^ <>^' ** 

In his narration (one of the o^l* :jjj| jb\ Jj-^j <J^ tJU Jji^i 
narrators) Hafs said: "Abdur- 



The Chapters Of Establishing ... 320 1^3 £u*% oljJ*s!l <£»£] i_j1^1 

Rahman said: 'I met Abu Mas'ud -- _>■*,;„, ,- • , r 

when he was performing Tawaf, '^ <£■ '^'j* & W ^ J*' « 
and he narrated this to me.' " . lis^g 

JuP J IS : <& Jjr: ^ t ^li>- J li 

4_9 jiaj ^jb j j ajt«k>; u \ o-^ia ! /jap- J ! 

Comments: 

'Recitation of the last two Verses of Surat Al-Baqafah being sufficient for the 
night" means that if a person has failed to perform Tahajjud on a certain 
night, let him at least recite these two Verses, since they would bring as 
much mercy from Allah as would the prayer of Tahajjud, if it had been 
performed. Or else it could mean that the recitation of these two Verses is 
enough to ward off any trouble or calamity from him for the night. 

1369. It was narrated from Abu gfe_ : ~zl J >> ^ gfe. _ sr ^ 

Mas'ud that the Messenger of •-..;• 

Allah j|| said: "Whoever recites ^p ^ tjU*l^ ^i- <.jj~^ ^i- <-jijr 
the last two Verses of Surat Al- 



Baqarah at night, that will be 

sufficient for him." (Sahih) IjjL. J~\ °^» jZfiS Yjs ^i» : JG 



.^LJl ojJi^JI j£u\ [*b?c*<?J :«jj» 

Chapter 184. What Was ^ tli- U yli - ( U S ^J!) 

Narrated About If The Person (TtV ii>dl) ^ ty JUili 

Praying Becomes Sleepy & - 

1370. It was narrated that &^~ -^ ^ cj>. Jh J>\ &U - VVV< 

'Aishah said: "The Prophet |f -..,., >\ &*, , . ..-*>. *. >■- 
said: If anyone of you becomes _ * 

drowsy, let him sleep until he _k>Jl -4* ^^ : .i;L~&l ollip ^ JuAi 

feels refreshed, for he does not %,„j . ..•; . , f , ..„ f .»., 

know, if he prays when he feels ii Jj c ' if- f - lt 1 -^ • 'f-J lj* oi 

drowsy, he may want to say ;|j| *Ju ^U :cJll liiU ^& t*J ^ 

words seeking forgiveness but „ ''. ^ ,>, *, ,>>,i '- - 

(instead) he ends up cursing ** <-*•** J~ -^'p^l ^ %} 

himself/" {Sahih) ^ & j^ \\ t ^ V fy .^1 



The Chapters- Of Establishing ... 321 i^9 2~»!\ 3 ^1jWJ *«i§j <-*1jj1 

Comments: 

It is not advisable to perform prayer while a person is feeling sleepy. If that 
be the .condition, he should either first .complete Ms sleep, or do something 
to fight file sleep and -regain 1he freshness of has mind and heart, such as 
performing ablution, or walking a little, or doing a light excerrise. 

1371. It was narrated from Anas '-tf^ u^y° & ^j*? *' Js " ~ ^Vl 
bin Malik that the Messenger of -;, ,.-• • - , , >° t ,,\, >>- >■&, 
Allah % entered the mosque and ^- '^. ^ '" ~ ' 

saw a rope tied between two J_jij u! illJU J> u ^>\ ji- <-^-^fr*> j)! 

pillars. He said, "What is this ,, >„, *■.., f'r ' „ ,t, --,■-* ,„,-, ', , 

rope? They said: It belongs to J ^ ^ - w *^j , 

Zainab. She prays here and when «?J^=il li* U» : J lii .. jjSjU- ^ 

she gets tired she holds on to it/' . -*,^ . ^r r ' * , J - -.' J ; 

He said: "Untie it, untie it; let any ^"^ ^> 'H* • ^ l^ ■ ^rQ : ^ 

one of you pray when he has -j^f j^j _^ _;^„ j^ ^ 

energy, and if he gets tired let „..,--,,, ,^ 

him sit down." <S«£&) - «^* j» *^» ■ ^ 

/y VA.£ : ?- i«Jl . . . Uj^j fW^ ?M cr (**^^ tl J * J ^' ^L«^i \_jL> t^^sL^Ji S^L^> id— *>j 

Comments: 

a. One should set a target of prayers and remembrance of Allah which is not 
too burdensome for him. 

b. In case one feels fired or distressed, it is proper and permissible that he 
should shorten the target of voluntary prayers that he had set for himself. 

1372. It was narrated from Abu ^ jl^i ^ L^y^i t£U- - St VV 
Hurairah that the Srophet m said: t , _ ,.. , , ^ , 
"When anyone of you gets up to ^ & ' J^^i Cfi fi^ b>J ^ : V^ 
pray at night, and his tongue J ^ tfe f — 4jt ^j ( ^ ^j ^ £ 
stumbles over the words of the " w , ' , , '', _ /^ . s «/,. ' ., 
Qur"an .and he does not know ,S* f^^ f^ %* '-^ M_^ ^ ^> 

what ne is saying, let him fc ji' lj§ t «*U Jp oT^i ^^^ * tllil 
down." (Sflfeifa) - " " " "^^ r^ j ^ 



The Chapters Of Establishing ... 322 lg*a -&-J1_j iiiijUaN <U\iJ <-»!>»! 

Comments: 

'Stumbling over the words of the Qur'an' means when drowsiness makes it 
difficult for him to recite the Qur'an, or he loses good knowledge of what his 
tongue is repeating, let him stop his recitation and prayer, and go to bed. 

Chapter 185. What Was ^ tU- U ylu (u° ***JI> 

Narrated Concerning Praying " , i tr • '-u - ■ - -J * u 
Between The Maghrib and J 1 -* 1 ^ V/^ 1 Osi ? : * UaJI 

The 'IsM' (w t iUi!0 

1373. It was narrated that l£U :^ ^ i^-l l£U - MTV? 
'Aishah said: "The Messenger of . - „„ fJ ,, tn . ; ,. , >„ 
Allah m said: 'Whoever prays # f— & ' L <^ IJ ^' ^ V^~. 
twenty Rak'ah between Maghrib Jlj loJU HsIp ^ t^l If- djy> 
and the 'IsM', AUah will build for .,•„,, s „ , ' lB£ * J 
him a house in Paradise.'" ^f^ S '& "J^ J* % : %$ ^ J ^ 
{Maudu') j \g % fcl J, ig^ ^Vp t? LLj|j 

■(J (JU tjjjjl ^ji t - J _^*i n-«JW9 jI-j[ IlLi \ t c ljr ^yS\ Jlij [frj^i^o oib— uj] :«jj>cj 

Comments: ' ' " 

Some of the people call these Rak'ah as Salatul-Awwabin, but it is a 
misnomer. The correct position is that Salaiul-Awwabin is another name for 
the Duha prayer (prayer after sunrise). The Prophet j£| has said that Satatul- 
Awwabin is the prayer performed when the young ones of the camels begin 
to have their feet sizzling (from the heat of the sand). (Sahih Muslim: 143). 

1374. It was narrated that Abu ^J- y\ j .^i 'J> Qs- t£U- - MTV£ 
Hurairah said: "The Messenger of 
AUah m said: 'Whoever prays six 
Rak'ah after the Maghrib and does 
not speak evil between them, they 
will be made equivalent to twelve 
years' worship.' " (Da'if) 







:SflI 


^ ^ > f- o 


cS^" 


-:- f *■ 




li?^ 1 : 


V l^Jl 




J~? tg} U> 


t*-^-- 5* ' 


i;^! 


4)1 J_j-jj 


J IS 


(J 1 * "JO* c£ ! U* 


L A^Jl^i 


jju lC 


.Ufj 






■■m 



The Chapters Of Establishing ... 323 ^ &*J\$ Uil^JLaSl -&»l3l wI$j1 

4J CJJp '*^™i ij£"si (►""i &J "— J j**)l 
. I(4iii tjJkfi /j^jl 5iUp 

Chapter 186. What Was ^ feU- U yt; - Ai r ^^ji) 

Narrated Concerning "(Y\o i^i) ^jjl j *1icJ| 

Voluntary Prayers Offered At ' ** - S? 
Home 

1375. It was narrated that 'Asim v5jU- : £li ^1 ^ _£' J>\ &&■ - WV<s 

bin 'Amr said: "A group from, the . ... ., , ,r . , -°in J f 

people of 'Iraq came to 'Umar and * ^ . ^ /^ ,^ 'f^ * 

when they came to him, he said JJ ii^' J* 1 ^ S*^ £3^ : ^ J-?** 

to them: 'Where are yon from?' . ,' ' ^ '- - - , ; t ~ *,, 

They said: 'From the inhabitants <>* : (^ JU ~ '>•* ^ 'J** 

of 'haq/ He said: 'Have you come ji;J : jy .JI^Jl Jif ^ : IjJl! ?l£f 

with permission?' [1J They said: ', " , h - - ', . ,, > * > h 

'Yes/ Then they asked him about l >^ If "J 31 ^ ' Ju • p ^-f 11 * -f% 

a man's prayer in his house. j^>- ^ :^ jUi ,«£ J J^J! 

'Umar said: 'I asked the ^ ^ , _ ; j 

Messenger of Allah 3p and he «S ^ j£y' »^=> l*'» : J Us ^ 4)1 

said: "As for a man's prayer in his .jk » , ><t * ;; 

house, it is light, so illuminate ' " 

your houses. (Da'if) £^ ■^jj ] J - ^ ^4*- 



Another chain with similar 
wording. 



jjj 41)1 Ji— i> UjJj- .Jla -j^*^ tlH 3"' J - f ' 

.^ .11 ^Jl ^ l^lijjl 

^1 «ij j_^»* ^ jv-^Lp * Jjl^ ib~4 li* : (^jw'jJl JUj [t-flj*^ «ih-i)] '.f^jizi 

Comments: 

a. It is necessary for men to perform obligatory prayer at the mosque. 

b. As for Nafl (voluntary) prayers, it is preferable to offer them at home. The 



[i] 



Meaning: 'with the permission of the chief of Kufah?' (Explanation Sindi). 



The Chapters Of Establishing ... 324 Ifei &~Hj ^l^luoN <£*\£t wtj^ 

Rak'ah after the obligatory prayer generally called Sunnah, are in fact of the 
category of Nafl prayers, 
c. It is permissible to offer Nafl prayer in the mosque, 

1376. If was narrated from Abu ^ * £ >• ^ g^ _ sry ^ 

Sa'eed Al-Khudri that the Prophet * / ^ 

g| said: "When anyone of you ly. iy^-y^ £? ^'^ : ^ ■ U^h ly) 

has finished his prayer, let him . , .-*li, ■- V-> ,'JV . * •- 

give his house a share of that, for , ' ' 

Allah will put something good in ^y) If '^ 4^ if. yS^~ If "Jtii ^ 

his house because of that prayer." 



(Sahih) 



li|» :J15 g| ^t ^ 'ij^Jl J^. 
l^L; ;g~3 JJt^U KJ!iLi> LsjJA ( _ ? *ai 

4a">tvJ ^ «j ^ J*^ "Ulf <l)ti ■ Lj.<aJ 

. (_j jj^_jJ Ij iLf_jxJI 4»^aj no ^^L^sl li^Jj- y VVA:?- ipd\ . . . J^mJI 

Comments: 

The Prophet s|| liked to perform Nafl prayer at home, not because he had 
difficulty coming and going to the mosque, as would be the case if the 
mosque were at some distance from his house. He rather did it, because it is 
preferable to perform Nafl prayer in one's house. 

1377. It was narrated that Ibn f yj, - -^.f ^ jjj (£$£ _ ^ V V 
'Umar said: "The Messenger of ' _ , 5 *, „' 

Allah i§| said: 'Do not make your oi <j^>- ^-^ : "^ -j** Cn u-*^" 
houses into graves.'" (Sahih) . .£ ^ ^ . ^ ^ ?/^ 

y ' 

St 1 :g£ Al Jj^j Jli :Jli ^ j|l 

1 1 * 

Comments: 

a. Remembrance of Allah is the life and breath of the heart. Whoever does not 
remember Allah is like a dead person. The best form of remembrance of 
Allah, however is prayer. 

b. It is forbidden to pray at the graveyards. 

c. The words, "Do not make your houses into graves," mean: Do not totally 
avoid praying in your houses as you (rightly) abstain from praying at the 
grave yards. 



the Chapters Of Establishing ... 325 l&d Jfcu-% ^I^UaJI X*tSl ujI^I 

d. Praying obligatory prayer in mosque is an enjoined duty/ but do not make 
it a habit to perform even all your Nafl prayers in mosque. You must also 
offer some of your Nafl prayer at home. 

1378. 'Abdullah bin Sa'd said: "I : ^U &% 'J-i y) &&• - ^VA 
asked the Messenger of Allah j||: ; , , „, *..'*. . ""ii '•' i-H" - 
'Which is better prayer in my "^ <-^ t ^'^ i '->'■ <j**~J 

house or prayer in the mosque?' ^ i^jUJl ^ oUlt ^ i^JLi ^1 

He said: 'Do you not see how „ „ '. ./,,., ';, ,/ t ', 

close my house is to the mosque?' ^ (/. ^ ^ i^ ^ '^^ oi fj- 

But praying in my house is dearer <t'^] ^f :jg Jil J^ij cjti :Jli 

to me than praying in the , ,~ ' f ^ 

mosque, apart from the ?4^ill </ sbUaJl jl ^ ^ s%5Jl 

prescribed prayers.'" (SoAft) - -Jf u ^ Jj ^ % .j^ 

Chapter 187. What Was !^ ^ £Lf U y£ - O ay ^^Ji) 

Narrated Concerning Duha " (m ^q »^j| 

Prayer , , , 

1379. It was narrated that CJJi : £li ^f j| >? jit IjJ4>. - ^V5 
'Abdullah bin Harith said: ^. f . -, ,- . - gw> j.. '^ 
"During the caliphate of 'Uthman, '"' ^ ^ , / ^ „' " * "* " 
when the people were present in ^ tcJU : JIS ^jUJl ^4)1 jI£ j£- 
large numbers, I asked about .t -,.-*, f.., ' .*.' . --,.-•*■ -- 
Diifra prayer, and I could not find f <^ 1 ^ c^i '^ gi ^^ 
anyone who could tell me that he, Uif JU-.f IJS ^i^JI l%^ °Ji- t,bj>\'ji 
meaning the Prophet jg, had ,t _ c , " , „„ * jS t J?> 
prayed it, apart from Umm Hani'. f ' -** '^ 4r' ^ l u '*" 9 ^ y«Jjf^ 
She told me that he had prayed it . oUSj 5 II! lik> JH , i'^tl * Jli 
with eight Rak'ah." (Sahih) ' " " 

Comments: 

Most of the Companions were probably unaware of the nature of this 
prayer, because the Prophet gg did not perform it regularly, and whenever 
he prayed, he did it at home. 



The Chapters Of Establishing ... 326 ifr± -Si-Jtj i^it^UaJ! &»l2j ^\#\ 



1380. It was narrated that Anas ^ j. ^ ^ - ^ g^ _ STA , 



j 



bin Malik said: "I heard the 

Messenger of Allah |f§ say: ■ j^j ^ ^>ji LJ j». : ^ li . t-J^A j; 

'Whoever prays Dh/m with twelve T , * . „ '..,,..»* ^* ,-js , 

a&'aft, Allah will build for him a <* ^ ^ ' J * <* ^~ ^ 



-? 



palace of gold in Paradise."' ^ ^j! ^i- t^J? ^y° <iUJ ^i- t^Jl 
(Da'#) 



->. j 



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1381. Mu'adhah^ Al-'Adawiyyah £^ :izl ^ & p. y\ ti& - VTA\ 
said: "I asked 'Aishah: 'Did the ^ "__ -; '_ - ' '_, ^. s ^ ; , 
Prophet |g pray DuhaT She said: 5* idLi^Jl Jj_£ ^ t£Li UU?- r^lll 
'Yes; four (Rafc'ah) and he would ^ .^ ^ .^ .^ ^ 
add whatever Allah willed.' " ' "- 
(Sahih) -'^ :cJli ^^^viJl jjL^j §|g j^U! 

. 4j 4*jt*i C-j Jr»- /ye V ) H : 7" b ?^J ! . . . 

Comments: 

This shows that not only Umm Hani %>, but 'Aishah %> as well, had seen 
the Prophet g| pray the Ditha prayer. As for the rule of Islamic law, it can 
be proven even from the report of a single Companion. 

1382. It was narrated that Abu £^ : tli ^f ^ jz £\ £ii - WAY 
Hurairah said: "The Messenger of , •-.;-,- 

Allah m said: 'Whoever regularly ^ J 1 *^ if- i ^-i i oi o'H^' if- 4 ^3j 

prays two Rok'ah of Duha, his sins *, \ ,- '\S~ ''\i- '.-*> \ >' i s - 

will be forgiven even if they are ' .,",/..' 

like the foam of the sea.' " (Dfl'i/) oji*. . j^i\ Siii JU iiU- ji» : ^ 

iV~\lp- i^ywill o^Uj ^ tl»-U i_jl ijJjJl l^JUj^l 4^-jJ-l Ll„fl»fc|g ftlli»»ilj '.TtJjSri 



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Chapter 188. What Was 
Narrated Concerning 
Istikharah Prayer 

1383. It was narrated that Jabir 
bin 'Abdullah said: "The 
Messenger of Allah jp used to 
teach us Istikharah, just as he used 
to teach us a Surah of the Qur'an. 
He said: 'If anyone of you is 
deliberating about a decision he 
has to make, then let him pray 
two Rak'ah of non-obligatory 
prayer, then say: AUShumma inni 
astakhiruka bi 'ilmika wa astaqdiruka 
bi qudratika wa as'aluka min jadlikal- 
'azim, fa innaka iaqdiru wa la aqdir, 
wa ta'lamu wa la a'lam, wa Anta 
'aildmul-ghuyub. AUShumma in 
kunta ta'lamu Mdhal-amra (then the 
matter should be. mentioned by name) 
ma kana min shay' in khairan li fi 
dini wa ma'ashi wa 'dqibati amri, aw 
khairanli fi 'ajili amri wa djilihi, 
faqdurhu li wa yassirhu li wa bank li 
fihi . Wa in kunta ta'lamu [O Allah, 
I seek Your guidance (in making a 
choice) by virtue of Your 
knowledge, and I seek ability by 
virtue of Your power, and I ask 
You of Your great bounty. You 
have power, I have none. And 
You know, I know not. You are 
the Knower of hidden things. O 
Allah, if in Your knowledge, this 
matter (then it should be 
mentioned by name) is good for 
me in my religion, my livelihood 
and my affairs, or both in this 
world and in the Hereafter then 
ordain it for me, make it easy for 
me, and bless it for me. And if in 






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The Chapters Qf Establishing ... 328 ^AJtj ol^laatt £»$ii tjl^l 

Your knowledge]. Then saying 
similar to what he said' the first 
time, except: Wa in kana sharrun li 
fasrijhu J anni wasrifni 'anhu waqdur 
li al-khair haithuma kana thumma 
raddini bihi (If it is bad for me 
then turn it away from me and 
turn me away from it, and ordain 
for me the good wherever it may 
be and make me pleased with 
it)."' {pahih) 

Comments: 

a. If, after having prayed the Istikhamh prayer {prayer for seeking guidance), 
one feels the quietude of the heart in doing the intended task, let him do it, 
otherwise forsake it. 

b. When you reach the words 'this matter' in the supplication, mention the 
name of the task or project that you want to undertake, such as: 'this 
marriage, or journey, or business,' etc., or else, just bring the intended task 
or project to your mind without mentioning it in words. 

C: 'Turn me away from it' means: D Allah! Do not let me do it, and let not the 
thoughts like: 'How good it were if 1 had done it/ etc., should cross my 
mind. 
Chapter 189. What Was V&& J &? 12 £& - Oah ^^Ji) 

Narrated Concerning Prayer ~ , v - , -- t,\ - ' < - n 

At Times Of Need -- 

1.3 84- It was narrated that y) \£jS- :x^- ^° £yL UJjl>- - \TAi 
'Abdullah bin Abi Awfa Al- 
Aslami said: "The Messenger of 
Allah f| came. out to us and said: :JlS ^iiS/l J>$ J\ ^ &\ jIp ^ 
'Whoever has some need from „ , - „", - „- "' / f , , , 
Allah or from any of His creation, ^ «*"* : JUS « & J ^-J ^ £> 
let him perform ablution and pray t t&J. t^ j^.f \\ j,f 4 &\ \\ ■j^^. £j 
two Rak'dh, then let him say: La ,", './. t , *"„,_'* .* »', , ., 
ilafej illallahul-Halimul-Karim . % "^ : J^ f* -cr^j J^j U>j£1s 
SubMn-AWhi Rabbil-'arshil-'azim. *^ ^ ^^ » ^}, *^J, ^ ^ 
Al-hamdu Lillahi Rabbil-'Alamin. ' '■ „ * « . ^^ . . s 

Allahumma inni as'aluka mujibat •Js*^'*^ VJ ^ -U^JI .p-kiJi crv*!' 
rahmaiika,wa'aziiHmamaghfiratika, -,<;-•- M-^i- » i^-, * ,Jii£* f -I'llli 
wal-ghanimata win kulli barrin, v'~' - J - "•>" tft f"*^ 

w.as-salamata min kulli ithmin. j* Zi%Li\j i^j JS" ^ **~*"j '*%i?" 



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As'aluka alia tada'a li dhanban ilia 
ghafartahu, wa la hamman ilia 
farrajtahu, wa Id Mjah hiya laka 
ridan ilia qadaitaha li (None has the 
right to be worshiped but Allah, 
the Forbearing, the Most 
Generous. Glory is to AUah, the 
Lord of the Mighty Throne. Praise 
is to Allah, the Lord of the 
worlds. O Allah, I ask You for the 
means of Your mercy and 
forgiveness, the benefit of every 
good deed and safety from all 
sins- I ask You not to leave any 
sin of mine but You forgive if, or 
any distress but You relieve it, or 
any need that is pleasing to You 
but You meet it). Then he should 
ask Allah for whatever he wants 
in this world and in the Hereafter, 
for it is decreed." (Da'if) 

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1385. It was narrated from 
'Uthman bin Hunaif that a blind 
man came to the Prophet j|| and 
said: "Pray to Allah to heal me," 
He said; "If you wish to store 
your reward for the Hereafter, 
that is better, or if you wish, I will 
supplicate for you." He said: 
"Supplicate." So he told him to 
perform ablution and do it well, 
and to pray two Rak'ttk, and to 
say this supplication: "Allahumma 
inni as'aluka wa afawajjahu ilaika 
bimuhammadin nabiyyir-rakma . Yd 
Mtihammadu inni qad tawajjahtu 
bika ila rabbi fi hajati kddhihi 
lituqda. Allahumma fashaffi'hu fiya 
(O Allah, I ask of You and I turn 



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The Chapters Of Establishing ... 330 l^-fc &~J\$ olji-aJI a*. til i_j1jj1 

my face towards You by virtue of 4 , ,,* ,; t ,* , v 

the intercession of Muhammad * £ A * JLit C*^ ' ^"^ 

the Prophet of mercy. O * - i , - ,■; ' . '-, - , , »f 'i,- 

Muhammad, I have turned to my ( - J " "' - ' 

Lord by virtue of your 
intercession concerning this need 
of mine so that it may be met. O 
Allah, accept his intercession 
concerning me)". (Sahih) 
Abu Ishaq said: "This Hadith is 
Sahih. " m 

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Comments: 

a. It is perfectly in order for a man to ask a person noted for his piety to 
supplicate to Allah on his behalf. 

b. To patiently bear a disease or a distress ordained by Allah is doubtless one 
of the means to go higher up in one's rank with Allah. It is also, however, 
not against either the spirit of trust in Allah or unquestioning submission to 
His decree, if a sick person supplicates to Him for his healing or recovery 
from disease. 

c. The Companion did not supplicate to the Prophet j§| or invoke him for 
healing; he only asked the Messenger of Allah |g to pray to Allah for grant 
of recovery to him. The Companion also prayed to Allah himself for the 
purpose. The Prophet's supplication to Allah was for the grant of the 
Companion's prayer. That is why the act has been termed as intercession by 
the Prophet^. 

Chapter 190. What Was StiU J St£ U iC - ( H ■ ^0 

Narrated Concerning The ' * " * „ * 

Prayer Of Glorification < m ^^D £?T* S 

1386. It was narrated that Abu J$ .^J.^ £i. ^ J* J, \£& - \Xh\ 
Raff said: "The Messenger of '',',. 7.- ,'-= , > ,° 

Allah |g said to 'Abbas: 'O uncle, :y^l If. 4j &&- :^>^i\ J~* 



[1] Allah knows best who this Abu Ishaq is, this statement is not present in all of the 
manuscripts. 



The Chapters Of Establishing ... 331 \&£ «£-Jlj ^I^UaJI £»l£l ^jIjjI 



shaJl I not give you a gift, shall I 
not benefit you, shall I not uphold 
my ties of kinship with you?' He 
said 'Of course, O Messenger of 
Allah.' He said: 'Pray four Rak'ah, 
and recite in each Rak'ah the 
Opening of the Book (Al-Fatihah) 
and a Surah. When you have 
finished reciting, say: Subhan- 
Allfih ' wal-hamdu Lillah wa la 
ilaha illallah wa Alldhu Akbar 
(Glory is to Allah, praise is to 
Allah, none has the right to be 
worshiped but Allah and Allah is 
the Most Great) fifteen times 
before you bow in Ruku'. Then 
bow and say it ten times; then 
raise your head and say it ten 
times; then prostrate and say it 
ten times; then raise your head 
ahd say it ten times; then 
prostrate and say it ten times; 
then raise your head and say it 
ten times before you stand up. 
That wi!3 be seventy-five times in 
each Rak'ah and three hundred 
times in the four Rak'ah, and even 
if your sins are like the grains of 
sand, Allah will forgive you for 
them.' He said: 'O Messenger of 
Allah, what if someone cannot 
say it in one day?' He said: "Then 
say it once in a week; if you 
cannot, then say it once in a 
month' until he said: 'Once in a 
year/" (Sahih) 



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^ Subhan Allah also means to declare Allah, the Most High, to be free of any imper- 
fections, and whatever has been falsely attributed to Him, such as having a son, a 
partner, etc. 



The Chapters Of Establishing .,. 332 Vfe£ &-Jlj ^I^UaJI £»\&\ l-i\$A 



Comments: 

Allah greatly loves the words that glorify and sanctify Him. Even outside 
this particular prayer the words expressing Allah's praise and majesty, 
namely SubMn-Allah wa biJiamdihi and Subhdn AllahU-'Azim (Glorified is 
Allah and praised is He, Glorified is Allah, the Most Great) must be given 
due prominence in our normal supplications, for the Messenger of Allah |g| 
has said that, although these words are very easy for the tongue, they are 
dear to Allah and are heavy in the Balance (see Sahih Al-BukMri, last 
Hadith), The reason why SsS&t At-Tasbih merits such great reward from 
Allah, may be attributed to the fact that in it, one repeats words expressing 
Allah's oneness, glorification and greatness many tithes over. 



1387- It was narrated that Ibn 
'Abbas said: "The Messenger of 
Allah H said to 'Abbas bin 
'Abdul-Muttalib: 'O 'Abbas, O my 
uncle, shall I not give you a gift, 
shall I not give you something, 
shall I not tell you of something 
which, if you do it, will expiate 
for ten types of sins? If you do 
them, Allah will forgive you your 
sins, the first and the last of them, 
the old and the new, the 
unintentional and the deliberate, 
the minor and the major, the 
secret and the open, ten types of 
sin. Pray four Rak'ah, and recite in 
each Rok'ah the Opening of the 
Book (Al-Fatihah) and a Surah. 
When you have finished reciting 
in the first Rak'ah, while you axe 
Standing, say: Subhdn-Alldh wal- 
hamdu Lillah wa la ilaha illallah wa 
Allahu Akbar (Glory is to Allah, 
praise is to Allah, none has the 
right to be worshiped but Allah 
and Allah is the Most Great) 
fifteen times. Then bow and say it 
ten times while you are bowing. 



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Then raise your head from Ruku J ,-„„, 4 j „o„ •» *„ ; *> ,- s£ .„ * , 

and say it ten times. Then go into C?> f ' '^ ^J** Ji; ^ J f " '-*"** 

prostration and say it ten times iyji J^ tyj& ij *il\ ^ iuf, 

while you are prostrating. Then * *__.„ „,.. o . •- j.,, *'„ . - 

raise your head from prostration £iJ ' l^ J** 5 ■ 9^-> J* tJ u>*~"J 4 *~» ji - 

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prostrate and say it ten times. - f ~ , „ .,"..*, 

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prostration and say it ten times. ,\ :<; ;<- ■ » 'i£ j- V£ m :«j : a - 

That will be seventy-five times in r J * - V ^ iP ^ J** f- 1 1# ■ •>■ 

each Rak'ah. Do that in all four . «ji £J£ Jo Jii; 
Rak'cth. If you can pray it once 
each day then do so. If you 
cannot, then once each week; if 
you cannot, then once each 
month. If you cannot, then once 
in your lifetime.' " (Hasan) 




Chapter 191. What Was &J J *l£ U ^U - 

Narrated Concerning The - ' , ' *_ 

Night Of The Middle Of OfT • «*c!'l> aOi 
Shaman 

1388. It was narrated that 'Ali : J^i M£ i; ^j| gjli _ yrAA 

bin Abu TaTib said: "The _ „, -' ( J ,*< 4 , ^ ^ 

Messenger of Allah |gi said: <S* "S^ c^ 1 ^ l ^V 1 "(i^l a^ l£U 

'When it is the night of the ^ & • ^ - t ^ • - ^ 

middle of Sha'ban, spend its night , ; ' *, '' , 

in prayer and observe a fast on vi^ 3 l*;' u 3 ' t)f °cf 'fej' .0* 'j^- {y, 

that day. For Allah descends at iu'. • uz. .;,„ && i, J , * - '..; -,,; 

sunset on that night to the lowest " ^ ' ' 

heaven and says: 'Is there no one ^j*j£>j l&S ^j*j& <-hX?^ J* *JJ&'.1I 

who will ask Me for forgiveness, ,* ,> . > ., „,, * -. r , - 

that I may forgive him? fa there •J"*" 1 " V J ^ ^ ^ ^ D * ' U ^ 

no one who will ask Me for jl-°. J . :, '^f : J^ii . Lijjj *u„i Jj| 

provision, that I may provide for - , , < Kf ^ t „ =J , < ,, \ ,<, '' 

him? Is there no one who is t^* *' ^^ ^S"* =" "° ^ b J 

afflicted by trouble, that I may -^ J^ i( j^ ^f ^ '^f ^^f- 

relieve him?' and so on, until ^^ "' ,„ 

dawn comes.' " (Maudu') - 'j*^ 



The Chapters Of Establishing ... 334 l^ £uJl 5 c^ljUaJI &»&\ l^\#\ 

Comments: aj ^ J '-n- x 4P 

The Hadith is not only extremely 'Weak' but a clear fabrication as well. As 
such, there is no basis for observing fast specifically on the fifteenth of 
Sha'ban. Similarly, there is no substance in Allah's alleged descent in this 
particular night to the lowest heaven, as mentioned in this Hadith and the 
next. Sound Ahadith, however, do confirm that Allah (the Glorified) 
descends to the lowest heaven each night. The exact nature of this descent 
we neither know nor can comprehend. We must, however, have faith in this 
attribute of Allah's descent. 

1389. It was narrated that '^1^1 «l SJ> ^ &£ &jJ- - \TA<< 

'Aishah said: "I missed the - . ; °,„ ,t .> ,, ,„ <(,, , 

l-rophet |g| one mght, so 1 went -i ■ -^ " "• 

out looking for him. I found him '-J. t.£-\l<J- UijI IlJjjLs ^ Jjjj \£jJ- 

at AI-Baqi', raising his head "*..',,., - f 

towards the sky. He said: 'O ^ i* ' 5 3> ^ '^ <^.l «>! ^4~ 

'Aishah, were you afraid that ^^J .p ^ H ^ ^^ '^ 

Allah and His Messenger would „ f t '' ' , '" r , , Jo s 

wrong you?'" She said: "I said: J| <^J Qj 'Cr*^ ■>* ^s* '^ Jsl 

'No, it is not that, but I thought $ ^ ^f & u u „ . j£ ^^ 

that you had gone to one of your / \ ' t 

other wives.' He said: 'Allah :oI* oi tcJU «?*l^ijj ^Op ill <-fl^*u 

descends on the night of the - ... *a -, 4 f "-',. v' r -.,! ,-.- 

middle of Sha'ban to the lowest ^/, - ^ J '' ^ J 

heaven, and He forgives more Silt Jji JU; 3il j|» :Jlii . ilsLJ 

than the number of hairs on the f , - '.^ {--,.'. *. 

sheep of Banu Kalb.'" (D*'#) J**** *""' ^ Jl <4 ^ • W ^ aJI 

. iok *j& jii iis -j* 'jiSi 

* I ^ 
tjLjt^ ^ i^i^aJl UJ ^ c-U-U <_jLj t^^^Jl i^JLfljlSI 4^-j^-l [i_jLas0 ojll^Jj !«jpa 

jjjjPxJ -U^J ttioJL^tJI IJjt t-iS-s^J C(_^JlJx-jl) |Jl*»J>xJ> t^A**» !u!jjl ^4j lLJj 1^aJlA>^ ~jJf V! Hl?" 

Comments: - ^<Ui*i: c 

Scholars hold all the Ahadith describing the virtues of the night of the 
middle of Sha'ban, including Hadith No. 1390 as 'Weak'. In fact no special 
merit of this night is proved from sound Ahadith. Shaikh Albani also 
regards most of these Ahadith as 'Weak.' The only exception according to 



The Chapters Of Establishing ... 335 l$-S AuJtj ol^UoJt iU\3j (_jI>j! 

him is Hadith no.1390, and according to him the Hadith proves the 
excellence of the night under reference. 

1390. It was narrated from Abu ^ ^ j^ ^ ^ (&- __ m . 

Musa Al-Ash'ari that the " ,'"/"' , . _, s 

Messenger of Allah i§ said: a* '^ (j) 1 a* '-^^P 1 e -i^ : <fs^ 1 

"Allah looks down on the night of ^ . ^^ . t , -.f ■ 4^, 

the middle of Sha'ban and " ' % ' ' " , 

forgives all His creation, apart ^y> ^) °j& 'Vij* j"- j* 3 *"^ 1 

from the idolater and the ,1 * . -. ; ^ , ■ ', ,, .', "'-l^i, 

MHfihann/'Pl (D«'?D *[ f " JU * ^ ^f J ^ ^^ 

Another chain from Abu Musa, _JiA3 .;jt£- j* tjL^Jl 5iy ^ £|kJ 



from the Prophet ^ with similar t ^ .| ^ j^ ^ ^ 

wording. ' Y 7 J '± ' °- " CF^-- 

^ j, - - - 

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. a_po t^p t _^JI ^P ^^j^ 
3_j*-i jM jjjjl ^-*J- ^ ° \ * It- iAX*Jl ^ *-s^^ ^1^1 ^j 3 ^' ['■ rt ^ »y | «OwU*»J] 1guj>£ 

Chapter 192. What Was J ^ U ^ ~ ° ^ Y r^^ 

Narrated Concerning Prayer " J^J, ^ jaiU^ S ^j| 

And Prostrating At Times Of ' ' 

Gratitude (^ ii^Jl) 

1391. It was narrated from ;d&. y ^ tjr L J^ S*&£. - \r<{\ 
'Abdullah bin Abu Awfa that the * ■■*■'■ 



111 In An-Nihdyah: 'He is the opponent (or enemy).' Awza'i said: 'It means the 
practitioner of innovation who separates from the main body of the Muslim nation.' 
Tibi said: 'Perhaps the objective was to censure the enmity which occurs among the 
Muslims out of bad feelings about leaders, not due to religion, so no one will be safe 
from the tongue or the hand of the one who spreads that, since it will lead to righting 
and what is prohibited.' And in Az-Zawa'id: 'Its chain is "Weak' due to the weakness 
of 'Abdullah bin Labi' ah and the obscure mention of Walid bin Muslim.' And Allah 
knows best." (Explanation by Sindtj. 



The Chapters Of EstabKshing ... 336 ^ Jt«J^ «i*tjl*at'l 4*43} t-d^T 



Messenger of Allah |g prayed 
two Rak'ah on the day when he 






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was given the glad tidings of the m 4)| J 
head (death) of Abu Jahl. (Ete'ifl 

^jj (s-lit-i 4*=-y V ' % /T ) : io Ji^j ^s (^J-Jl JsaUJl "ts-j^! [i_i~«^J ait^J] ! vuSa 

1392. It was narrated from Anas ^JUi ^ SUii ^ tf^ ^*' ~ WW 
bin Malik that me Prophet |g was .*, ^j ,. ^ _ * ^ _ s ^- 
given glad tidings that a need of ^ ' ^T ^ • ' s£ ■ <£-r^ 
his had been met, and he fell -Z jjllf aj j *ii> .%£ "— ™*- ujl' cA '-^'j. 
down prostrate. (Hasan) ' t it ' ' -c * ' ""',„' 

. Ijl»- lii ^ihj I 4>- UtJ j^*> x|§ 
. <l£UJ TT " : r- t Jail [/)*-*■] '■ ftipiS 

Comments: ^ tr 

Performing one prostration on a happy event or occasion is the Suntiah of 
the Prophet if|. The prostration could as well be considerably long. 

1393. It was narrated from l^-^ '-^>h Cf- J -*^"° "^ ~ ^^ 
'Abdur-Rahman bin Ka'b bin °- * ■*'„ , „,,..., _,**,. >., 
Malik that his father said that ^ '^ ^ ST" «*> "^' ^ 
when Allah accepted his *J\ ^ '4^ Jl ^j£ J, &J- ( }\ ■£* 
repentance, he fell down ' , ' t , '- ' '-,»-; -,.; 
prostrate. (Sahth) ; -^ - 

.VjIm o tsyjJl liuJe- ,>• itlAij- i IjiiJb^ ^JJl SJ^iJl ^j 
Comments: 

Three of the Prophet's Companions, Ka'b bin Malik, Murarah bin Rabi' and 
Hilal bin Umayyah A, lagged behind the Islamic army on the occasion of 
the Tabuk military campaign, for no valid reason. Therefore, on Allah's 
command, the entire Muslim community observed a social boycott of these 
three for fifty days. During this long long period, these three remained 
mentally distressed and kept offering their repentance before Allah., Finally, 
when after fifty days, Allah accepted their repentance, the Prophet of Allah 
fft declared it as the happiest day of their lives. 

1394. It was narrated from Abu t( ^|jiJl jiil SL& ^ ixi- fi£U- - \XM 
Bakrah that when the Prophet |§ ;'__ . ' '[ ,/. l_ } f jb , <f 
heard news that made him happy, ^-^ : ^ u ■£^' i ^-^ji ^ ■^" l J 
or for which one should be 



The Chapters Of Establishing ... 337 Vfe£ «&u*% *=»t^Us»' XalSl i_t^f 

happy, he would fall down „, . ,: ,„ . «., .. , ,„ 4 

prostrate in gratitude to Allah, the ±? # j&^ ±? ^ ^ " ^ ' X? * 
Blessed and Exalted. (Hasan) *o\ ip ^\ ^i- i^,\ ^t ~&JZ ^1 ^1 ^ttl 



"" *"i'£\ lilolS^ . *^ll 



^y YVVi:^ tj5dJl ij^w* ^ t->U oL#>Jt ^jb^? ^>-t C s >*>- ajL^I] I {Hj*£ 

.. LLi'Ui. ^t^-JJ jLl^^l Tt-fS*-^* 

Chapter 193. What Was 6? ^ **£■ £ 4*^ " (nr p^~ Jf) 

Narrated Saying That Prayer ' .^ i^fc ;^ ( 
Is An Expiation 

1395. It was narrated that 'AH } Szl J\ & P. J>\ && - \r%» 

bin Abu Talib said: "If I heard a , : s , _, , ,;*, _.;..' s ,, j.. , .; 

Hadith from the Messenger of ^ "£^ J ' * / „ ^ "^ 

Allah g|, Allah benefited me with Sj-jiH ^ O-Uie 5^ '^ j ^Li> 

it as much as He willed, and if I , _ * ... ,-„ _ . „. , > 

heard it from anyone else, I o* 'i^ 1 **$>■ ji iP <j* 'y^ 

would ask him to swear an oath, J\ ^ *_& ^ t( Jjtji!t (J^dl ^ illif 

then if he swore an oath I would *' ' "' ^ , ," '. S „■>■ -'; 

believe him. Abu Bafcr told me <« ( 4^ °oi c ~~^ >H ^ '-^ V^ 3 

and Abu Bakr spoke the truth ^ _£, >U LL &.| ^ t ti^ jg 

that the Messenger of Allah M ' ' ■' 

said: 'There is no man who i-als- b^s . 4iib>^l to^. <^: ^■^^ 

commits a sin then he performs «'.'„, ;« - v A * ,- >>-* - 

ablution and does it well, then he ^ °^ J ^ & • ^ "^ 

prays two Rak'ah/ (one of the j* ti» :^ A I Jj-ij J li :Jia t^ 

narrators) Mis'ar said: 'then __ ,■ r , t , if. ,^ i;z > .;, %, 

performs prayer and seeks the ' ****■? o^^r ' jrh? . Vi . J^J 

forgiveness of Allah, but Allah i ^ lj :*ilj Jlij tj^S'j (JUaa L* 

will foreive him.' (Hasan) " ,, „ „' « .",., 

Comments: 

a. The process of exercising caution in accepting the Ahddith, and of examining 
what is true from what is false, dates back to the time of the Companions 
themselves. 



The Chapters Of Establishing ... 338 l^£ &*«% <zi\j*ta&\ &»£l wl^t 

b. 'Ali ^ had so much faith in the veracity of Abu Bakr that he accepted any 
version of Hadith — narrated by him without doubt or delay. 

c. Both ablution and prayer are the means by which sins are forgiven. 

1396. It was narrated from 'Asirn J^}\ $$ -^fj 'J>. ^^ && - W< 

bin Sufyan Thaqafi that they went .-,•.,.," „j t . , . 

on the campaign of SalMl, but no u? ^^ 0* 'jS 31 ^ 5* '^ 0? 1 

battle took place; they only took ^liidi^^UL^&f^ij^ 

up their positions. Then they " ' - 

came back to Mu'awiyah, and -Jj^ ] c+ L,u tJ~->~Ji »jjp Ijjp ^l 

Abu Ayyub and 'Uqbah bin «*•-;-;,,-> ',..,,, el . \,.a 

'Amir were with him. Asim said: ', ' ' , , 

"O Abu Ayyub, we have missed t*l £ -p-??^ <J^ ,^1* £! tii-j Cj£\ 

out on JiMd this year, and we , ., ,*t ,r, °J °;- -.,•., >.■;•,. ,^.r - a? 

were told that whoever prays in l - r * J ?" J 'C J ^ ^f- 

the four mosques will be forgiven . ^i '£, ji* '*~j^l Jl?-LUJ| ^ JL> 

his sins." [1] He said: "O son of . .* -, -v 'f ,. " ' - 

my brother, shall I not tell you of ^ ^ ^ ^ ^ <*' b - :JU * 

something easier than that? I ^» : jjl ^ jiil Jj^j iAw Jl .ilB 

heard the Messenger of Allah % ^ , , f ' , « i ",! s s ', 

say: 'Whoever performs ablution ^ J i* '/' ^ c^J '>' ^ W>jJ 

as he has been commanded, and _-_< . ft tf& C && *J^ j- fui ; 

prays as he has been commanded, ' ' ' ' 
will be forgiven his previous 
(bad) deeds.'" He said: "(Did he 
not say it) like that, O 'Uqbah?" 
He said: "Yes." (Hasan) 

<.y\ US \jsy {j* •— Ay wJb iJjl^kil l "\ W\ • /\ '. ^yLjJI «Tj>-l L£y&-1 '■ THj 1 *" 
isiJLi Oj^L) 4j *^~~Ui (j& ipLjJl o\jj ]j£j t^i lIJ-^j *Jj <.*j C^JJl (J^-b- •** ) 1 1 '. *- 

I^Ip ^j jJ^^j-^IlIj^ ^1 jA jLL* * Jjsl_^ ij_b>jl J-^jSj tiT/Vlj— SUl j^UI ^y 

Comments: s?*^ 1 

a. One military expedition of the name of the Campaign of Salasil took place 
before the conquest of Makkah in the year 8 AH. The one referred to in this 
Hadith, known as the campaign of Salasil, is a different campaign which had 
taken place during the caliphate of Mu'awiyah 4&>. 

b. Salasil in Arabic means a range of sand dunes. Both these battles having 
taken place in sandy areas, came to be known as campaigns of Salasil. 



f1 ' "The mosques that existed, or the three designated ones, and the fourth being Quba' 
mosque." (Explanation by Sindi). 



The Chapters Of Establishing ... 339 l$£ &*J1.$ ot_$UaJt -£»£( i-jl^tl 

c. The four mosques referred to in the Hadith are: Al-Masjid Al-Haram (the 
Holy Mosque at Makkah), Prophet's Mosque at Al-Madinah, Al-Masjid AI- 
Aqsa (in Jerusalem), and the Quba' Mosque. The Prophet j§| has exhorted 
the people regarding the prayer in these mosques . 

1397. 'Uthman said: "I heard the (&£ -^ J\ ^ &\ fe &£. _ ^v 

Messenger of Allah |§ say: 'Do t ^ './' \' ^ „>.,*., 

you think that if there was a river t^r 1 c^ 1 ^'^ : ^ if- r? l ^I o^ VjH^e 

in the courtyard of anyone of yon, ^ - ( ^ J^ . *^ ^ t ^^ -, 

and he bathed in it five times each **- - - - 



day, would there be any dirt left :Jl* *^1 -i^ 5? j?^ ^' 5 J^ ijrf' ije >"' 

on him?' They said: '(There would * ,•* -..; \ i, '..-•> -> '.A >• - 

be) nothing. He said: Prayer ^ w 

takes away sins like water takes '^\i ji iiJlj1 B : Jjjj 5H 5M JjAj o*«-i 

away dirt/ " (Sahih) o , «t . * ,., . , „„ ; . j, ,« ,. 



u£ 4»^jJi 4-*^ ^^ aJ1 tS^> ■ l)l» . *,>i 

Comments: 

a. Sins are forgiven for one who performs his ablution and prayer according 
to the precepts of the Prophet 5§§. 

b. Teachings of Shari'ah (Islamic law) are easily driven home and retained in 
the mind, if given through the method of examples and similitudes. The 
same is the case with other educational and scientific topics. 

1398. It was narrated from £^ .^ >• ^ ^ _ sfu 
'Abdullah bin Mas'ud that a man '\ I 

did something with a woman that If '£»~Jl oUii If- '&* $ Jrf^L^ 
was less than adultery; I do not >., . ,., ., . , * ,.«„ r.,;j f 

know how far it went, but it was * J V- - -• ^ - -^ « 

less than adultery. He went to the ^jj li ^^ tSi^l ^ OL^l tAij o\ 

Prophet % and told him about - , ,« '„- ,- " „t -- _- -■ 

that. Then Allah revealed the ^ ^ ^ ' &■ U <^ jI * "^ UJ1 

words: "And perform the prayer, Jjjti .il dJi ;£& .^ ^lil ^6 .tjJl 

at the two ends of the day and in ^ „, ,,, , , ^, <X >' ,., ,- 

some hours of the night. Verily, the u J-> ^ l 0> ''-M 1 ^ T jf :*;^j-"&1 

good deeds remove the evil deeds. ^ ^ ^^£j( ^ j£ 45 £^ ^ ^f ^ 
That is a reminder for the *" 



The Chapters Of Establishing ... 340 l&j a^Jl; cjl^Wt X»tJi ^^ 
mindful. " m He said: "O 



Messenger of Allah, is this only for 6 ^' J ^ :Jtii [n£ : ^* ] '^ 
me?" He said: "It is for everyone .«^ li-f ^iS» -. JU ? 5 jj, J.f l^i 

who acts upon it. " (Sahih) ' ' " 

tjt-L~jj tiTAV iOTI:?- tojli? SjJUiiJi i_jL to_jJU*JI c_jl^o s^jjtiJl 4^-y!-] '.-ruJ^i 

Comments: 

The prayers at the two ends of the day are the Fajr and 'Asr. Intervening 
between the two is Ziiht, Nightly prayers are those of Maghrib and 'Ishd'. 
Thus, performing the five daily prayers is the means to get remittance of 
one's sins. 

Chapter 194. What Was O^? <J '*^r U V L ' " ( Ht r^ 1 ) 

Narrated Concerning The "^ jg^ij r^jj 1ji£)1 
Five Obligatory Prayers And * - 

Performing Them Regularly ^W ia»dl) 

1399. It was narrated that Anas : j^Ji ^4 ■£ &'J- CJjU- - W^ 

bin Malik said: "The Messenger ,.', > t _=s , , ,, . >„„ „-s 

of Allah |g said: 'Allah enjoined <JJ o-^- iiS^ 1 yj ^ ^' -^ Uji 

fifty prayers upon my nation, ^ ^ ^ ^ ttjl ^ ^ ^ ^ 

and I came back with that until I V ' * / , ; ', ' ', „"'^ 

came to Musa. Musa said: 'What J* ""' u^ 9 : SI ^' ^J^~> ^ '-^ 

has your Lord enjoined upon *~ _^ >j~% :^ , .<_ ,| 
your nation?' I said: 'He has , ' ' - 

enjoined fifty prayers on me.' He j^'J^ K1* '• i J M J a JUs .^ji JS Jh 
said: 'Go back to your Lord, for 

your nation will not be able to do & 



£Ip j># : cdi ?db;T Jip JE; 



>j 



that' So I went back to my Lord, V iliSl $' -i^j Jl g-jl* : J43 .&*> 

and He reduced it by half. I went ^ __ „ ' ^ *'. ' - ; * * 

back to Musa and told him, and J* £fJ* -sJJ ^-"Hj* -^ JsM 

he said: 'Go back to your Lord, .j£ _^g ^w J -^ ^ 

for your nation will riot be able , * , * „ 

to do that.' So I went back to my .illi J^' V ^ S^ i>?3 Jj g'jl 
Lord, and He said: 'They are five 



and they are fifty; My Word does 






not change.' So I went back to J] Jj^j .^JJ J^aJj Jj£ V .-j^^i- 

Musa and he said: 'Go back to / , .„ /. f - - 

your Lord/ I said: 'I feel shy J5 :cJ2s .dlj Jl g-jl :JUi .Jȣ 
before my Lord.' " 



[1] Hud 11:114 



The Chapters Of Establishing... 341 l$£ Ju-J)j oS^Urfl &»tfj 4_.t^ji 



, ^Vl iYk^'.f- if-\yJS\ ^fl *j ^ -/* ^ iJU^jJ ^L_i^ tOjjL^l i^gjU^J 



^ If !! 7- tOlaJUaJl sjPj&J lIjIj^—JI ^Jj. ^fe 4ill Jj-v'tf ^r^V *- J ^f 



aUi'i'i LfX~»j i?rtr 



Comments: 

a. The Hadith relates part of the story of Mi'rdj (Prophet's night journey to the 
seven heavens). For details see Sahih Al-BukMri: 349. 

b. When it was the last time, the Prophet j|| abstained from appealing for 
further reduction. The reason being that the promise of the reward of fifty 
prayers for performing five prayers had the hidden indication that further 
reduction would not be granted. 



1400. It was narrated that Ibn 
'Abbas said: "Your Prophet H 
was enjoined to do fifty prayers 
but he returned to your Lord to 
make (i.e. reduce) them five 
prayers." (Sahih) 






fcT 1 



jjw 






1401. It was narrated that 
'Ubadah bin Samit said: "I Heard 
the Messenger of Allah gg| say: 
'Five prayers that Allah has 
enjoined upon His slaves, so 
whoever does them, and does not 
omit anything out of negligence, 
on the Day of Resurrection Allah 
will make a covenant with him 
that He will admit him to 
Paradise. But whoever does them 
but omits something from them 
out of negligence, will not have 
such a covenant with Allah; if He 
wills He will punish him, and if 
He wills, He will forgive him/" 
(Hasan) 



bjj&- '. iLw ;v 4^=-* li>il>- ^ \ i » \ 






O ts B* B S 

Cf, 9.~> ±f a? 
if- <■&£>■ oi ^ 

• C-f' ' " „ ' '■ *t| ' " - > »i 

:Jji; |§ 4i\ Jjij *£JU^. : Jli ^*UaJI 
* l£ r* a*r! u^?^ p &?. "^ Ct*" 

a^j &t>- jVj . <u?bji 4^-4j t)i 1^4* ^°^* 



'I 'II - 



. «il 



u 



The Chapters Of Establishing ... 342 L&j Ai-JI^ ol^aJl £»12( ul^il 

Comments: 

a. Obligatory prayers are just five — the rest are voluntary (Nafl). Some of 
these Nafl prayers are very much emphasized, others are not. However, 
there is no permission to be defecient with them, since they serve the 
purpose of making good the defects left by the people in performing their 
obligatory prayers. 

b. 'Omitting something' could either be in the form of completely neglecting 
them or not performing them with a sense of humility and submissiveness. 

1402. It was narrated from Sharik :^j^i\ jU^ ^ LS ^^ li>J>- - M<Y 

bin 'Abdullah bin Abu Namir that * *%a. , ., . , >. * of,, .^f-tf 

he heard Anas bin Malik say: --" *- <-r * u-. - 

"While we were sitting in the i«-i ^\ y^ ^\ ^ 4il alp- ^ 4^j~" 0* 

mosque, a man entered riding a + i't , ".' '^.- J , » ' , , '. -* 

camel; he made it kneel in the y* ^-^ <^ ^ :J ^ - <* ^ 

mosque, then he hobbled it and j. Uuti Jli JU jij ji-S t j^j| 

said to them: 'Which of you is ' t ,. ( .,'*'; n\ >'*., *; 

Muhammad?' The Messenger of r^' : r^ J 11 (^ -^ jU .-J^Ul 

Allah j§ was reclining among -^ *^ ^ ^ j^j ? **^ 

them, so they said: "This fair- ~' t ' t , ( ' , „ „ _ 

skinned man who is reclining.' u^i^' J^S" |j -* : 1 jJ LSs :JlS . ^r^k 

The man said to him: 'O son of ^ , ;] ,, .v-,, jj j^ ,'<£], 

'Abdul-Muttalib!' The Prophet g ,*, ^ y \ I , J <] 

said: T am listening to you.' The «i&j-f ai» :JH ^)l Jj JlS ^ikJl 

man said: O Muhammad! I am **->, ',f , s , **-> ., ><>*,.'>',',." 

asking you and will be stern m J ' sr 5 -w-j- 

asking, so do not bear any ill- ^ ^ 5l*J Sti .5JlliJl ^ iHp 

feelings towards me.' He said: ," - *- - - ' , ■ - — " - •- 

'Ask whatever you think/ The J JU iSi ,J i U lP :JUi -^ 

man said: 'I abjure you by your jjtf .iltl ^ ijj il£, I&lH :Ji^t 

Lord and the Lord of those who , _ ,' >., ' s ~ , , t 

came before you, has Allah sent ^ Jj--j <JU» ?rf^ o" 1 ^ 1 J| .iilijl 

you to all of mankind?' The jjjr ^ ^jjjfj .^ ^ ^ )( .^ 

Messenger of Allah 3g| said: 'By ' J ,, ' * > . f . '- 

Allah, yes.' He said: 'I abjure you ^1 Ji. ^j~X^\\ cj\^Jai\ ^Jjz j] liy,] 

by Allah, has Allah commanded '. ,; s ,*,., =.,*■ ir -", ,, ',.; c .r,f„, 

J . .i. c i (I (» J,J i<-*"' ( : iii 4U ' 'JJ-'J o\s \*LUU 

you to pray the five prayers each r ~ - ' -^ 

day and night?' The Messenger of lli i^ii 5l ii^il M ijiib Iliiili : JU 

Allah « said: 'By Allah, yes.' He .,„, . * ., -,- „.' . 6 



The Chapters Of Establishing ... 343 Ig-S iuJI^ ot^UaM i*lal >-i\^t] 

said: 'I abjure you by Allah, has -.„.,«: ,? r , , -w-p '.,= , ,- < ,?,, 

Allah commanded, you to fast this ~ ' > v r*^ 

month each year?' The Messenger [j l.AZ. llsl^M ^ SjJiSI eli iil; M 

of Allah $g said: 'By Allah, yes.' „ ,,/ 'J , / --",?. - 

He said: 'I abjure you by Allah, '^ U : H ^ J ^J JUi ?t 5>> l^ 

has Allah commanded you to take ^ _^ ^ ^ £^f : ^,<pl j^ «tj< 

this charity from our rich and "' / ' j 

distribute it among our poor? if. (^>~? b! J -lsJJ* <j£ ijibj !>» ^j^j 



. j>j ^v J^* - f^j _?^"' ^ ^-*L*j 



The Messenger of Allah j|| said: 
'By Allah, yes.' The man said: T 
believe in what you have brought, 
and I am the envoy of my people 
who are behind me. I am Dimam 
bin Tha'labah, the brother of Banu 
Sa'd bin Bakr.'" (Sahih) 

. 4j <^JJ! &i^3~ jja \T : t~ ii^ji^vJl L? Le i ja J xl\j Zf-\yi\ *_j\j t*l*JI t^jUtJ! ^j^-1 "??ij^ 

Comments: 

a. The mosque at the time of the Prophet jjj§; was a structure of unbaked earth 
or clay. Therefore, entry of camels etc., was not barred. It may be that a part 
of the mosque was set aside for the animals. This example could serve as a 
precedent for us to provide parking lots for bikes, scooters and cars etc., 
adjoining the mosques in our times. 

b. The report of one narrator is acceptable in Islamic law but only if the 
narrator is dependable and trustworthy. 

c. It is a commendable act to go and consult a true scholar about the teachings 
of Islamic law. 

1403. Sa'eed bin Musayyab said Ju*^ J± OUlp ^ l _ r ^H &i*- - U*V 
that Abu Qatadah bin Rib'i told 



him that the Messenger of Allah 



^ Z^j Gjb- : 1 * ? sitL>JI jtjJ £jt j^£ jjj! 



said: "Allah said: T have ^S ^ il # ^ ip UjS- :jJj!1 

enjoined on your nation five ',' .i ',.',> ,>t 

prayers, and I have made a <4S*y\ If <£ c o>. ^ J'J+ ] '■4^'> 

covenant with Myself that - %g tf jf :^lcJJ\ '£ i^o Jli : J\l 
whoever maintains them, I will , ' , , '-/.'', - <a 

admit him to Paradise, and ^' <J13» : J Is jgjj &\ 6j^j 01 ij^-t ^j 

whoever does not maintain them, - • r u^ jj. l i\-&\ ■ "u.' 5; 

has no such covenant with Me.' " _ _ ' ^ t , 

(Da'ify Jiil^- ^» 4ij Ij4* tS^? &-M*-j .cjtjJuo 

■iai^ p ,>°i .&»Jl «Ua) 5f?jiJ Jfci* 



The Chapters Of Establishing ... 344 1^*3 £u*J(jj t^«ljJU<aJ( JLata) wtjijl 



loIjL^JI j^i^ 4j^l>wJi ^jL caj^aJl ^.jta >:■ ^-_f~* [uLn.^ fl-su**!] \tuj^u 
. 1 YY<\ : j- t^jljJlj (\AY1 Y : j- t Y t f /£) x^-\ Jut OLijwi ji-L*Li lLoJsJJj t <it^. J! 

.b^Loj plj^sjf Jt»>ljiJl ^ ipL^il! 



Chapter 195. What Was 
Narrated Concerning The 
Virtue Of Praying In The 
Secred Mosque And The 
Mosque Of The Prophet i 



cm i^xH) 



t^ 



1404. It was narrated from Abu 
Hurairah that the Messenger of 
Allah ^§1 said: "One prayer in this 
mosque of mine is better than a 
thousand prayers anywhere else, 
except The Sacred Mosque (Al- 
Masjid Al-Haram)." (SaMh) 
(Another chain) from Abu 
Hurairah from the Prophet j|t 
with similar Wording. 



y. ^'3 If 'y^ If. £&}* ^■^- : j£[ d Cf. 

V (J-I-jI*^ UjJi>- .jbckP /ji pLJLa CjJj- 









JjJU 



^V W^Vfclp- tiji-UJlj ax* [^Jt^t^-^j Sj-U*ajl A*&s 



Comments: 

a. There are three mosques superior to all the rest in the world, namely (i) Al- 
Masjid Al-Haram (The Sacred Mosque) that houses the Sacred Ka'bah, (ii) 
The Prophet's Mosque, and (rji) The Aqsa Mosque (at Jerusalem). It is, 
therefore, an act of virtue, meriting reward from Allah, to undertake a 
journey to visit these mosques, and offer prayer in them. Barring these 
three, it is not permissible to go to visit any other mosque or grave etc., in 
the belief that prayer in those places would fetch greater reward. 

b. Performing prayer at the Prophet's Mosque is not equal, but better in 
reward than offering one thousand prayers. 

c. Some of the AhMith speak of reward of one prayer in the Prophet's Mosque 
as equivalent to fifty thousands prayer (e. g. H. 1413 of Ibn Majah). 
However, the Hadith is Weak, 

1405. It was narrated from Ibn LJjii -jj-iii ^ S^^l &^ " M ,A 



The ■Chapters. Qf Establishing ... 345 t$£ ^-.Jlj o%Ua3V Aa^S u^i 

"Umar that the Prophet jg said: - „ , 4 „_, „ , s ,. . *. 

"One prayer in this mosque of 'CT if '^' ^ <J* ^ & 4* 1 ^ 

mine is better than one thousand \ s^U»» ; JU |H "J^l •£ "li- -J>\ -J, 

prayers in any other mosque '__ , , t _ T „ „;" . , ' 

except the Sacred Mosque." ^ S*"* S^ 1 <!rf tP^' lU * ^■^- ; 

Comments: 

The expression 'In this mosque of mine' does not mean only that part of the 
mosque that existed in the days of the Prophet |§|* It includes all other 
additions made to it in subsequent years as well, since they do not 
constitute any separate structure. Therefore, prayer in any part of the 
Prophet's Mosque, be it old or new, merits this enhanced reward. 
Nevertheless, the superiority of praying in the front rows over other rows in 
this mosque is also like the superiority in other mosques. 

1406- It was narrated from Jabir ©af :aJ.f ^ J^Li-.} £jj>- - \i<\ 

that the Messenger of Allah gg „ ,. t . »^ ,rf-;f « - *. ,*^-- 

said: One prayer rn my mosque J i ^ - •• • - ' ^ -^r J 

is better than one thousand Sf ^li. ^ s.,.^ ^ t*jj£5l Jl£ ^i 

prayers elsewhere, except the *' a _ „, ' - '■ C i 

Sacred Mosque, and one prayer in ^^-~i J SSU*" 1 ' ^ H ^ J^-j 

the Sacred. Mosque is better than -|j J^, .^j 0^ ^ ^ jpjf 

one hundred thousand prayers ' . . "' 1, . ' , . 

elsewhere/' (Sahih) f'j^' -^-i 11 ^ »^j -f'j*^ J^liJI 

Comments: 

Performing prayer at the Prophet's Mosque is not equal but better in 
reward than offering one thousand prayers. Similarly, offering prayer at the 
Sacred Mosque is not equal but more in reward than offering one hundred 
thousand prayer. Nevertheless, depending on the degree, of. humility and 
submissiveness in prayer, it is possible that one obtain an increase or 
decrease in his reward. 

Chapter 196. What Was ^ f If U it - ( ui ,^*JI) 

Narrated Concerning Praying ' ^j, ^ ^^ . ^ 

In The Mosque Of Baitil- f**»* «— J >$>?«* ^ $■**>' 

Maqdis (Jerusalem) (vr° ib*s)1) 

1407. It was narrated that : i~p\ ^ ^ ^ ^Uii l£U - U*V 



The Chapters Of Establishing ... 346 (&£ &-*flj i^l^WI £al£l <-tt$ji 



t jj 



■iji Ui J.T 






. - : * > ■ it:*. ' 



Maimunah the freed (female) 
slave of the Prophet said: I 
said: "O Messenger of Allah, tell 
us about Baitil-Maqdis." He said: 
"It is the land of the Resurrection 
and the Gathering. Go and pray 
there, for one prayer there is like 
one thousand prayers elsewhere." 
I said: "What if I cannot travel 
and go there?" He said: "Then 
send a gift of oil to light its lamps, 
for whoever does that is like one 
who goes there." (Da'if) 






cJj ^i uiii ^iil J_jij Ij :oii :cJLs 

° f ■ I '. f M ?i ' "f'f > fi .; . 



■ a ^' i^j^^ip^ .-ui 



^ 



L* 






C* 



1408. It was narrated from 

'Abdullah bin 'Ami that the 

Prophet if| said: "When Sulaiman 

bin Dawud finished building 

Baitil-Maqdis, he asked Allah for 

three things: Judgment that was 

in harmony with His judgment, a 

dominion that no one after him 

would have, and that no one 

should come to this mosque, 

intending only to pray there, but 

he would emerge free of sin as the 

day his mother bore him." The 

Prophet H; said: "Two prayers 

were granted, and I hope that the ^Ili Jtiii «4^f 4jjJj i%£ 4jjii -^ rj- 

third was also granted." (Sahih) 11 >t *, t ,t .% '. <f 

. (Still ^kpf Ji ^^ 

^y AlJL-o j^ 11*1"!:?- 1YAA/T :4s.;sw> jjS itj^ ^1 i^j*-^ l^f^v] '.tt^jia 



* -- f " ' ° <* r « •t'* 8 tf tin --" a ^ 
5U^< f-y UJ» :Jli ^ ^III ^ jjlc- 

'^* ^ ^b 'j^e hi 2*H J& 
vi t 4j sSUji vi 1 J S ild l*iiJi 

5 ""^ & *-^** ^ 



The Chapters Of Establishing ... 347 Vfc* &-*».$ of^Uatl <£»£} tjl^.1 

-J^c- ?r^>t^j jj^-1 [JiT* 3 lLjJl>JJj t^^sJulj t-_^L>Jij l ^ tYT ; ?- tdjL-^^ifl) jLj^ *y\ a^^^^?j 

. TUij- t r«/T:^LJl 

Comments: 

a. 'Judgment that was in harmony with Allah's judgment' means being 
enabled to pass correct judgments that are free even from well-intentioned 
errors. 

b. The Hadith mentions the virtue of visiting Baitil-Maqdis and offering prayer 
in it. 

1409. It was narrated from Abu tSjii :£li ^ ^ J£_ y\ \£j£- - \t < *\ 
Hurairah that the Messenger of . , „ .t " , ',.,,, r.s .„ 
Allah M said: "No one should if '^' l>* V~ 0? '«f U ^' ^ 
prepare a mount (travel) to visit J^j Sf i'J.'J> Ji ^ ti_lliJl ^ ^ 
any mosque except three: the ,,,**> ~l &,, ,' , „' 
Sacred Mosque, this mosque of ^ J\ % >*^J ] "^ Vs : Jy il ^ 
mine, and Aqsa Mosque." (Sahih) t ,^ ^J^li) « f l>Jl j^ riflii 

.<b cSjA^II li^Js- yo M*^V:5- i£">^l Jp-I Jl JwiS <-»lj 'p^Jl ijj-^j 

Comments: 

Undertaking a journey towards any other mosque, grave, mountain or cave 
for purposes of visiting it or earning reward from it is prohibited. People 
going for the annual pilgrimage (Hajj), while going from Makkah to Al- 
Madinah should only go there with the intention of visiting the mosque of 
the Prophet g|, not his grave, since we are not commanded to undertake 
journeys for purposes of visiting graves. 

1410. It was narrated from Abu &jj. :jd ^J> ill* li'i^ - \t\> 
Sa'eed and 'Abdullah bin 'Amr * % . , , s > ,, 
bin 'As that the Messenger of 'r^° <£' oi *V- u ^ -V^~" u> ^^ 
Allah m said: "Do not prepare a ^ & g. -j t j^ ^f ^ t ^ - 
mount (travel) to visit any ; ' , „' '/ l'- 

mosque except three: the Sacred ^" ^^ SH ^ l <J^*J ^' Ly 3 ^' ^ J_r** 
Mosque, Aqsa Mosque, and this j, .^^ -^ j, ^, /j^,, <£ 
mosque of mine." (Sahik) ' ,/' ' . ' * . 

ij^aftl J^lJl J\j ifi>Jl J*^li 



the Chapters Of Establishing ... 348 l$£' &±J\$ cJul^UtT't £»lai <-*I.$j1 

. 4j J-Jl^ ^ji I ^jt- 4PJJ 

Comments: 

Undertaking a journey for 'visiting' is only allowed in respect of these three 
mosques. It is, however, perfectly in order to travel to any and every 
destination in the world for a valid purpose, such as acquisition of 
knowledge, business, employment, fighting in the cause of Allah, meeting 
with relatives, friends or people of known scholarship or virtuosity. 
Similarly, it is in order for a person living in Al-Madirtah to go to the Quba' 
Mosque because this going does not fall under the definition of 'journey'. 

Chapter 197. What Was j ^ £ ^ ■ _ (S ^ v ^ l} 

Narrated Concerning Prayer - ' / 

In Quba' Mosque (^ ~*^0 *& ^^ <J Vitfatt 

1411. Abul-Abrad, the freed gfe . £i. J - £ J g^ _ u u 
slave of Banu Khatmah, said that _ ""'„'' t 

he heard Usaid bin Zuhair Ansari ' j^r £?. -h^^ £* "d* '**Lil y) 

who was one of the Companions - „ *?f c^\ i , 1^ ,A U 4 ,<v 

of the Prophet || narrating that CT^ ^ ^ ^ -^ ■* 

the Prophet #1 said: "One prayer ^ Dlij t^jUii'Ml _^k ^° ^-^ 

in the Quba' Mosque is like ,« .„. s, , » « .,, .1. s,, , , „ f 
Umrah. (Hasan) -xm is? o" • ^yr ; ^^ 

4=*j>h*£»j i ?tjt^> - ..!-*- Alii a r^j iSj^^ A^J L *— "O^ tV**^" ■ 0*2 J t ^ <l°L«j! ^i i^_b^ ^ 
t~jw £AV/\ :*£^Jl Jlij (^JLajJlj tjL>. ^1 4aj J^Vl jj! * 'r^j^l ,j» LJji^Jl 

Comments: 

a. The Quba' Mosque is the first mosque built after Emigration. Before 
entering Al-Madinah, the Prophet |S| had stayed for a few days at Quba' 
and built a mosque there. The Prophet (0) used to go once a week and 
offer prayer there. (Sahih Al-Bukhiri: 1193). 

b. While staying in Al-Madinah, one must go to visit the Quba' Mosque in 
order to win the reward of one 'Umrah as well as the reward of following 
the Siinnah of the Prophet jS;. 

1412. (Sahl) bin Hunaif said: £^ -^ - 'i^ ^ _ SiSy 
"The Messenger of Allah ^ said: * , *. '- , ,. , 
'Whoever purifies himself in his -u^Ji C?. u?~£ '■> 'Jrf^i Cf. ^~ 
house, then comes, to the Quba' .£jU><3l 5uli ^ tt^i tfx^ :Vli 



The Chapters Of Establishing ... 349 t&£ JL~J|$ o-ljiWI &e>lfy M^ 



Mosque and offers one prayer 
therein, will have a reward like 
that for 'Wmrah." (Hasan) 



-■■ ,-f 



v*?*- if. [Ji^l D. ** til tf ^ 






Chapter 198. What Was 
Narrated Concerning Prayer 
In The J ami' Masjid 

1413. It was narrated that Anas 
bin Malik said: "The Messenger of 
Allah 5H said: 'A man's prayer in 
his house is equal (in reward) to 
one prayer; his prayer in the 
mosque of the tribes is equal to 
twenty-five prayers; his prayer in 
the mosque in which Friday 
prayer is offered is equal to five- 
hundred prayers; his prayer in 
Aqsa Mosque is equal to fifty 
thousand prayers; his prayer in 
my mosque is equal to fifty 
thousand prayers; and his prayer 
in the Sacred Mosque is equal to 
one hundred thousand prayers." 
(Da'if) 



LIjJL^' 



! j Ia& /jJ. a Ltjfc UiJ^ 






(rrv ii>di) 

\t\t 

Jli :Jll dlJli ^ ^f ^ t £ijft| 

( _ r *>tJ Jj&)I Jsi-li ^ OUsj ts^Uaj 

.sSU . ljH 5~I% ^'Vl J*^UJt 



.(oY> /t: Jlaa>VI 0I>) ll=- jSo. li>- 



The Chapters Qf Establishing ... 350 l&S Ai-JI^ diljJLoI! AatSl v^ 



Chapter 199. What Was 
Narrated Concerning The 
Beginning Of The 
Construction Of The Pulpit 

1414. It was narrated from Tufail 
bin Ubayy bin Ka'b that his father 
said: "The Messenger of Allah s|§ 
used to pray facing the trunk of a 
date-palm tree when the mosque 
was still a hut, and he used to 
deliver the sermon leaning on that 
trunk. A man from among his 
Companions said: 'Would you 
like us to make you something 
upon which you can stand on 
Fridays so that the people will be 
able to see you and hear your 
sermon?' He said: 'Yes.' So he made 
three steps for him, as a pulpit. 
When they put the pulpit in place, 
they put it in the place where it 
stands now. When the Messenger 
of Allah m wanted to stand on the 
pulpit, he passed by the tree trunk 
from which he used to deliver the 
sermon, and when he went 
beyond the trunk, it moaned ar d 
split and cracked. The Messenger 
of Allah m came down when he 
heard the voice of the trunk, and 
rubbed it with his hand until it fell 
silent. Then he went back to the 
pulpit and when he prayed, he 
prayed facing it. When the 
mosque was knocked down (for 
renovation) and (the pillars, etc.) 
were changed, Ubayy bin Ka'b 
took that trunk and kept it in his 
house until it became very old and 
the termites consumed it and it 
became grains of dust." (Da'if) 



,■ - .- V S & S- s 

* - ,- -- -- t 

fci lU JXiJ M JjJ Ji :^Uw,f ^ 
^Ul ii£ jJ- UiiJl yjl jll£ ^jZ 

■^ • ■" ■" -■ 1 " t ■t# 1 iS» ^ 1 \ *■ * \ .. 1. t. ' 1 •* 

-- ' ' ^ fc •'-£'•' d ^ 1 ^ ■*-'^-- : * : r 1 

^ -S^'l J^ ' J^ l^i^ ,jj\ J\ 
. lllij Sl*>5 <^"j *i aSi^U 



The Chapters Of Establishing ... 351 VfcJ JQuJI^ tsjljLatt A«la] t»jl>it 

Comments: 

a. Delivering the sermon while standing is the Sunnah of the Prophet i|. 

b. The sermon should be delivered from atop a pulpit. 

c. Initially, the pulpit had three steps. More steps were added to it to make it 
higher after the passing away of the Prophet ^. 

d. The moaning of the date-palm trunk within the hearing of the people was a 
miraculous phenomenon. 

e. It is allowed to safe-keep the relics of the Prophet |§| but only if we are sure 
of the authenticity of those relics. 

1415. It was narrated from Anas ; , '* t 

that the Prophet j|j used to tiilc- ^ jU>- UUi- :^»\ J> j# Qxi- 
deliver the sermon leaning on a ,i- .. - .«- ?..*-,, 

tree trunk. When he started to use V " ^ /\ ^ ^ <* ^ <*> 

the pulpit, he went to the pulpit, olS H| £^5\ q] ^3, ^e- t^i l^'j, 

and the trunk made a sorrowful „ ,r ^ {''.'■*, ,',',- : { 1 1 • 

sound. So he came to it and ^ J ^' J ~" 1 ^ "E^ ^i W 

embraced it, and it calmed down. i^iiiU iliti tj»J| ^Ai .jiJ( ^31 

He said: "If 1 had not embraced it, _, - a ,- ». ..V .- „' - ^ ' , ' ' 

it would have continued to grieve f J* J' ^ -t^' fJ j*»- : J^ ■ Z^ 
until the Day of Resurrection." (i&USJI 

{Sahih) ' ' "' 

JjIlAJI) jfL_« i^i ^^U iL«.^l Ijjs ij^ ^j| Jlij ( cjUj *JL>-jj ^n^o ajL~.| Ij^jj^j^I 

.(m/l:il$Jlj 

1416. It was narrated that Abu '-ijj-^^^ SH^ 0? a *""' ^'i*- ~ **^ 
Hazim said: "The people differed . V .,- f . - $■.. ,,,.*. a, , r :«, 
concerning the pulpit of the , i' -- 

Messenger of Allah ig and what ^ cri ^ ^ ^J^J J~? ij- i-" 1 ^' ^J&-\ 

it was made of. So they came to > ?f„r ., „. -..' ,„-fr p^> 

Sahl bin Sa'd and asked him. He '^ ^ <* «>* '^ ^ -^ 

said: 'There is no one left who ' . JL; *^ liiT ^-llll ^ j^-T ^' U :Jliii 

knows more about that than I. It ~„ t' - *', > f , ,J ^ t 

is made of tamarisk (a type of lZ ^ J> ^ ^** •^ UJ| J^ 1 « > 



The Chapters Of Establishing ... 352 \$J> &-Jlj tZi\$Lat{ X»l3l t-ifjji 

tree) from Ghahah. [11 It was _ _, - ^ -_ + f , 

made by so-and-so, the freed ' & J - - — f ' -> * • ' J ■ 
slave of so-and-so (a woman), p £?j p fj& .iaU ^»&| ^(fj JJllfi 
(who was) a carpenter. He „/ t ^ , = ,. _ , , , ^ 
brought it and he (the Prophet ^g) J ^" <J^ (Sy>i^ ] j^-'j *^h (fj 
stood on it when it was put in ^ *i \£ ^J, J, ^ <i ^ L 
position. He faced the Qiblah and ^ ' , - ^ ' „ „. % ,; 

the people stood behind him. He -a^J^^ lX ^~' sJ*~ <-S3*^' £fr'j p f ^ 

recited Qur'an, then bowed and 
raised his head, then he moved 
backwards until he prostrated on 
the ground, then he went back to 
the pulpit and recited Qur'an, 
then bowed and raised his head, 
then he moved backwards until 
he prostrated on the ground." 
(Sahih) 

. 4) jLij liuJu- -j Oti'.r 

Comments: ' ^ s- 

a. "There is no one left who knows more about that than I," i.e., those who 
knew more are dead by now. 

b. There is no harm if. the Imam places himself a bit higher than the 
worshippers in a congregational prayer. 

c. Moving a little forward or backward during prayer does not invalidate it. 

d. Leading the people in prayer from a raised position was meant to let the 
people see and learn the various actions and movements of prayer. 

1417, It was narrated that Jabir . j^ ,. ^ ■ ,f ^ _ 

bin 'Abdullah said: "The '^ * -7 -Ti y - 

Messenger of AHah ifg used to 1 &~S\ oLilU. If- <-^a* ^J\ '£\ \£jj- 

stand by the root of a tree, or by a " ; „, . „, ;'._-■ t B , 

tree trunk, then he started to use a " ' .''■ & -?> ' " "j**"' <£ Cf' 

pulpit. The tree trunk made a "J r^J, JJ*f . jl ^Ju i| 4i\ J_^j Sis' 
grieving sound." Jabir said: "So 



that the people in the mosque ^ Jls -W ^ Ujl r t^T J\ JlS 

could hear it. Until the Messenger J^f £^ j£ .^ 'jjj 'j^ 

of AHah g| came to it -and rubbed ' _ '' , ' ', c ' , 

it, and it calmed down Some of ■>^«~~** ^ jui J_^.j ■ o ' L >> ,>>- t:J^~«Jl 



111 A place near Ai-Madinah. 



The Chapters Of Establishing ... 353 \&& AuJIj tstl^WI £»M\ k-jl^l 

them said: 'If he had not come to - f ,- i - ' ■ „ t > „, -. - -, - 

it, it would have grieved until the Jl 0^ &i ? 9 • r^ JU * • 0^ 
Day of Resurrection.' " (Sahih) . & qj | ,j| 

-HA: Jaj_UJ SjJlj^JI jL>-i/l ^ ojJb^Jl jL»js(l > i\i* ^ U5 ylj^ p-^fJl ur^ 

Chapter 200. What Was JJ, j ^ u ^U - (Y • . ^0 

Narrated Concerning ' - ' 'I . ■ 

Standing For A Long Time In <T™ *"»^0 &Vj>M\ j, fUil 

Prayer 

1418. It was narrated from Abu t-~°j\j'j J>; y^- If. &\ '■££ &$>■ - VOA 
Wa'il that 'Abdullah said: "I rc y ,'"^, ',' ' ,, ,. y , 
prayed one night with the <* <i^ ^"^ : ™ -^ <^ ^J 
Messenger of Allah i and he ^ tjsj - J ^ ^^ ^ t ^ 
kept standing until I thought of * •"„, ,' t „ ;„ " 
doing something bad." I said: 5» l Jj^j £? ^ ^ °^ : j' 1 * ^ ^ 
"What was that?" He said: "I ., .f * .-- <- f ,,; v, . r: „« 
thought of sitting down and * - - , \ , 
leaving him." (Safiih) o^ vLlli : JU ^Si liii Uj : ois 

Comments: 

a. Tahajjud may to be performed as a congregational prayer. 

b. Long recitation is preferred in Tahajjud. 

c. A teacher's leading by example gives courage to the pupils and creates in 
them a desire to follow his example. 

d. 'Abdullah bin Mas'ud <^b felt a desire to offer prayer behind the Prophet j§|. 
The etiquette of love and pupilage demanded that he persevered with, the 
teacher until the last, in his noble activity. He, therefore, thought it bad to 
sit down in the middle of the prayer, for it negated the very spirit of love 
and reverence for the master. 

1419. It was narrated from Ziyad 4lik. ijUi .^ 111* llili- - H\\ 
bin 'Ilaqah that he heard ^ „'■ . ■. / t \ ^ rf } . f , f 
Mugbirah say: "The Messenger of &" '^"^ if- ^ hf '-^-^ & ^^ 
Allah m stood (in prayer) until J^" $M &\ J^j '^ -.jji i'j£\ 



The Chapters Of Establishing ... 354 \&$ &—II3 «ut^La» £»t3l ^-.t^i 

his feet became swollen. It was ~ .- , - , - r ,,-•- . „« - 

said: 'O Messenger of Allah, Allah ^ * ^ J ^ J - '^ - oUjs °^>' 

has forgiven you your past and : J\$ ,'JJa Uj ilJI j- %j£ U *ijU Si 

future sins.' He said: 'Should I not \ ,„ * * j< ^ 

be a thankful slave?' " - "-«*"* '-4* ^' *'• 

Comments: " 

a. If Allah favors one of His slaves by granting him a higher status, he should, 
in return, try to demonstrate more and more gratefulness towards Him. 

b. The best way to pay thanks to Allah is to do one's very best in worshiping 
Him, especially in the offering of prayer and the recitation of the Qur'an. 
Tahajjud is a combination of both. 

1420. It was narrated that Abu ^ t s^*j| ti, ^ g£t - m« 
Hurairah said: "The Messenger of „ - ' I 

Allah i§| used to pray until his &•**- : oLij ^ ls-^h ^^ :J Jj5 u? 1 

feet became swollen. It was said: ;„.„.» f . - ,. , \ . , 'i"li( 

'O Messenger of Allah, Allah has ^ ^ ^ 'f^ *\ & \^\ 

forgiven you your past and future ^jy l J^- l J~^4 ^i <&' Jj^j oiS :Jli 

sins.' He said: 'Should I not be a ,s~ ,, -,•; ,'.', .-. „ 4 . 4 , *■; -, - >,,-' 

thankful slave?' " (SoMft) f ^ I- .iU ^ a. «bI 4 : J JJ. . .Uu 

I*l* a/1 '*& :<Jl* -^ Vij Jiii ^ 

.alj^Li 

^ji -l^-j^-l U l^j ;_^J JjlljJS <d jilj J_jL« JivJlj ^j_»ojJI iljS [jejj*^] '.Xjjiu 

1421. It was narrated that Jabir &jj- : JL y\ t .jU ^ ^? £&- - U Y \ 
bin 'Abdullah said: "The Prophet „a * % , „ ,_ , . , , ^ 
#| was asked: 'Which prayer is '^ y* 1 «J* '£-*" V* 1 ¥ 'r? U -* 1 
best?' He said: "That with the ^f : ^ ^lii Jii': Jli ^ij o^ J^Lf ^ 
longer Qunut' " m (Sahih) ' '"».,* -->',.«', 



111 "They have explained that the Qunut in this Hadith means the standing. And this 
Hadith does not negate the Hadith: "The slave is nearest to his Lord when prostrating' 
since it is possible that that nearness in the state of prostration be with regard to the 
supplication being answered, as he indicated; so that they would increase in 
supplication. But that does not negate the superiority of the standing, and Allah 
knows best." Explanation by Sindi. 



The Chapters Of Establishing ... 355 VfeS Ai«l($ cjt^oJt AalSl 4-^. 



%'j& ^ SU- U 4jU - (Y - ^ j^Jl) 



Chapter 201. What Was 
Narrated Concerning 
Prostrating A Great Deal 



(YS • ii^JI) jj^tUl 



1422. It was narrated from Kathir 
bin Murrah that Abu Fatimah told 
him: "I said: 'O Messenger of 
Allah! Tell me of a deed that I can 
adhere to and act upon.' He said: 
"You should prostrate, for you 
will not prostrate to Allah but He 
will raise you in status one degree 
thereby and erase from you one 
sin." (Sahih) 






'J, fli* l&U- - UYY 
Cxi- : NUs . oVla-i^aJl -^l^l ^> ^yJ~Jt\ 

> " "• ' i\\ *"■- V^? * 1ft-* * ° > \A\ 

iy. Cy^y ' ~? ^ ***■ ■ r*4*~" (ji ~y.V ' 

Oh' » .* ^^ Oh* \ ^ 1 l^ofc * IS 



'j—j 



<Qp , a~ . " ■ ■ 1 A»ju jj^~>-l -Oil J 
\ „ ^ . i 

V tiluli .ij^Ulj killl#» :JUs . <lULp!J 

Comments: 

All the actions in prayer are the means to achieve closeness to Allah. 
Prostration, however, occupies a special place among all these, since it is the 
greatest manifestation of man's submissiveness to Allah, which is the very 
essence of worship. 



1423. Ma'dan bin Abu Talhah 
Al-Ya'muri said: "I met Thawban 
and said to him: 'Tell me a Hadith 
that Allah may benefit me 
thereby.' But he remained silent. 
Then I said the same and he 
remained silent. That happened 
three times. Then he said to me: 
'You should prostrate to Allah; 
for I heard the Messenger of Allah 



:^\y\ <y. JJ-'J\ & &£■ - UYY" 
•^ -^Oj^ 1 jy>* y} <-jy-r Cf) 

j I 4) I i^-Ip ^•J J " cs^*^ ■ <^1j5* t) 1j jj 






r 



. >ii^Llj : Jl! 



ij^k 



The Chapters (M Establishing. .„ 356 l$j £u*% caljWt &>& i-*^ 

3H say: "No one prostrates to - ^ s , - - ^ , -,, r -» 

Allah but Allah will raise him one ■ U J ^ "9 y S ^ ■** __ ■ ^^ ■ >*% 

degree in status thereby and will &\ J^ oi^ Jfe . Jj jj^iJLlL iilLt 

erase one of his sins." Ma'dan s „, * t , ~ ' >' * 

said: "Then I met Abu' Darda' % !Jj ^ # Js ^- ^ <^ U " : J ^- HI 

and asked him. the same question, n ^h -L ^ £p J^j t j££ t^,. 3il £*) 

and he gave a similar answer." " ' ; 

{Sahib) cjlli s tSjjJV €\ oJiJ p :d\J&* JU 

Ljj dht- ii^-j i>-j-3 Ljj <&! tiUij "V[ sj&t-j ii> jl^j "5( liiils 4i: i_j>t~Jl «j^i ^LJ* r JaiLi *» 



Comments: 

The object of 'prostrating a great deal' could be achieved through offering 
Sunnah and Nafl prayers as well through, performing a good number of 
prostrations at times of gratitude and of recitation of the Noble Qur'an. 

1424. It was narrated from : ^ii^\ b\& ^ ,>£Jl lift^ - > IV t 

'Ubadah, bin Samit that he heard •-, • " jju. - ' AiA '■' jJ"A\ p-\' 

the Messenger of Allah 3p say: "^ ^ ;' ^ ^ ^ "^ 

"No one prostrates to Allah but ^ <. lj ^~ J> ~°y~» <j? [r'i. If- '■Is^ 

Allah will record one Hasariah ', r ',*c ' t .;,.„,.,. t xt , 

(good reward) for him, and will £?~" *" ^ a>. '* . J* '<-f?j 

erase thereby one bad deed and Jj jj*^> xi> ^ U» ijjt #1 <uil Jj^j 



*t n 



raise him in status one degree. So ■ ,„ 

prostrate a great deal." (Sahih). '«* ^ J **^ l«- *1 ill ^ ^ S^ 

L Vs IjrJ&^uvls ..3sj-ji uj 4J ^■sjj t-4i*^*i- Lap 

Chapter 202. The First Thing Jj>! ,J £l>- 15 4^ ~ < T ' T f**^V 

For Which A Person WOI Be 



1425. It was narrated that Anas J t5 ~^ ^y' if, j^' j; 1 ^-^ _ ^ Ta 



CaUed To Accounl Will Be 

His Prayers ( Y t \ ii=^l\) 



The Chapters Of Establishing ... 357 lg£ &+J\$ ot$t»of I £»&f shW 



J>3 . 



bin Hakim Dabbi said: "Abu ,.„ > <s , ^ , „, , o , a _, 

Hirrairahsaidtome:'Whenyougo: ^ ^ ^^ :W ^— <* "^^ 

to your country, tell them that I j; >Ji -^ t j^J. ^ Sck ^ t ^jU 

heard the Messenger of Allah ^ '- ^'- - „/' '„„"-< 

say: "The first thing for which the ^ : ^ i^ 1 ?S*- if. y^ 1 ^ <■•£>■ 

Mushm will be brought to account £j^ J^f ^ ^ .^ *f j 

on the Day of Resurrection will be ; * a , 

the prescribed prayers. If they are : <-Lrt sS *' Jj-^j o*a-i ^yl IV^-li 

complete, all well and good, -..- >,.>{, -v-;, > ,,-> .- - t *f *. 

otherwise it will be said: Look and * i^ __ -; - - J ^ 

see whether he has any voluntary ^Jj c LgJtsl 5p KpCiJi Jbt^l tSSUSli 

prayers/ If he has any voluntary 'a '■ \i ° ii ? '*&£ * *A "it *M\ - 'l * 

prayers, his prescribed prayers will ^ ^ 'tr* <-^ J* W 5 *' : J^ 

be completed from bis voluntary J&- li . ^Jg ^ i,a^J'H cJUi"! f jL c 

prayers. Then the same will be , . >> *<>••'['* 

done with regard to all his - £kiJJ > Jh y>jj^l JU^sK jSU- 
obligatory deeds." {Da'if) 

^ ojL^> J5 :jjjj ^^Jl Jy uiL i»jJuaJI lij-b jjt 4>-j?-T £i_iL«-^> jit—J] '.■xij>u 

. <wi*J jaU; ^Nt lI-jJoJIj i^^jtiJtj 4,»5UJl 
Comments: 

a. Great attention should be paid to obligatory prayers, fasts, pilgrimage and 
obligatory charity, so that no negligence finds its way in any one of them. 

b. Voluntary prayers, fasts, pilgrimage and charities are also extremely 
important. 

c. The most important among Hafl prayers are the ones generally dubbed as 
the 'Emphasized Sunnah,' i.e., the Rak'ah performed before or after the 
obligatory prayers. Next in order comes the Tahajjud prayer. 

1426. It was narrated from :^Jdl\ x^ .■£ jU-\ i&U- - \tX\ 

Tamim Dart that the Prophet |g ,."','*. "Jos, ,>,.'- ,-* 

said: "The first thing for which a C?- j1 *^ ^-^ : ^':T & o^l. &ii- 
person will be brought to account ■■ <-£ ^ tJ ^ ' J - -,; ~ ^ 

on the Day of Resurrection will be - _ * 

his prayer. If it is complete, then -lit 4r' ^ ''4^ ] <^y If <*cj$ 

the voluntary (prayers) will also . *s f . .- s -» ,. , %\. .-<.< -, 

be recorded for him (as an y " ; _ t - 

increase). If it is not complete then tolli utll :jLL>- fiu^ :oli*' l^a^ 



Allah will say to His angels: 
'Look and see whether you find 



■J '"'JO" L5i L if 'J^-J J* 'Cr 1 ^ 1 o^ 



any voluntary prayers, for My ^ <■£$ j. Q'/j 'J- ^ <J ^ &> 



The Chapters Of Establishing ... 358 \&$ &~J^ cjI^UoN JUlij t_*ljjl 

slave, and take them to make up ,, '^t -, - .„. ;, t s , 

what is lacking from his J *** i ^> ¥ ^-i r^ 

obligatory prayers.' Then all his jjj .i&U> iStaJI %y- ^' i v-- 1 ^ 

deeds will be reckoned in like ' , ,< , , , _ „„,..,,', , „s 

manner." (SaMh) ' L * Us1 6 s * H $ ■ ^ U ** ^ ^ ] 

Ji tljjlajt :SSS'^iiJ ^LiZ"* Jul Jli 



Chapter 203. Offering A ;*>U ^ ilf U uC-(T-r ^--Jl) 
Voluntary Prayer in The s/^j, j^j ^ -J.^, 

Same Place As One Has ™ 7 ^ L? " " 

Offered An Obligatory Prayer (YiY ii*dD 

1427. It was narrated from Abu £^ rd J r;jz Jfr &j- - \ £TV 

Hurairah that the Prophet Kj said: ^ " , ' , 

"Is anyone of you incapable, g}i^- i* 'v-P il^ "?* drf' Jrf^!; 

when he prays, of stepping .', , .^ ... , ., .. ^ ., 

forward or backwards, or to his ^ _ ^ / ^ <^ ^- ^ — ^ 

right or left?" meaning in order to >?*?" -J^ i|t ^ l o* L °jiS* d 1 

offer a voluntary prayer. (Da'if) ,t ,<f,, ,f ,«;-, .< ?, i • £'"-'* 

a^aI^jIj tY*A:?- t^llp- pAij <±~J ^ ?wij /*Jj : <J_jij A£A:?- n?^w) ^ i^jUxJI «u*wpj 

iU^j t^Alf- ^jJ-^ ^ t OvJ^ ^yt '. *]jfi dj-h SjPV L ^S- £j£- ^. 4^ ,, h ill-'Lj i~~£ ^l \jt\ 7;j>-\j 

Comments: 

Most of the people are unaware of this etiquette of prayer. A person should 
not offer Sunnah or Nafl prayer at the very place where he has offered his 
obligatory prayer. What he should do is to move aside a little or exchange 
greetings etc., with a companion, or else he should recite some of the 
supplications taught by the Prophet jfjj before resuming his Sunnah or Nafl 
prayer. 



The Chapters Of Establishing ... 359 l&j JluJIj Al^Lotl &»Sl tjl^jl 



1428. It was narrated from Al- 
Mughirah bin Shu'bah that the 
Messenger oi Allah j§ said: "The 
Imam should not pray in the place 
where he offered the obligatory 
prayer, until he moves aside." 
(Da'tf) 

Another chain from Mughirah, 
from the Prophet H| with similar 
wording. 



LjJ^>- 



Oi 






UYA 



1 <U*-i /J *JlaJ 1 /yp 4 4*1 1 *jp t F- Lap 

t^*~2 t^ 3 " '*>j^-»JI *J tr^* uS^' 4*Ui» 

if- Sj^i 0* '%' 6* ';' 

■ »^- *Sp ^ 






in : »- LiilsU ^ f-jlij (*^ > \1 i— >Ij tiji./>ll ojb ji\ 



■M 



iL-l] 



^J*"" 



t a!±4^> X — )li l d^joi ^ji lj*kd\ lijJj *J ^L^I^^iJl *lkp ; Jlij t*u ^lk^ ^p ^-T Jj^Is /^ 



jJb*tJU i,jjh\jji ajj 



Chapter 204. What Was 
Narrated Concerning Having 
A Place In The Mosque In 
Which One Usually Prays 

1429. It was narrated that 
'Abdur-Rahman bin Shibl said: 
"The Messenger of Allah si- 
forbade three things: Pecking like 
a crow, spreading (the forearms) 
like a beast of prey/ 1 ' and a man 
having a place in the mosque in 
which he usually offers the 
prayer, like a camel has a place to 
which it usually goes." (Hasan) 



Ji fe'Lf U <1>K - (Y ■ I j^^Jl) 
Lj jl^- : dL^jji j i /y »>j *j I u».i>. — \ £ Y S 

. ^jU^. **j ^^ ' tin' aJ ! iJjJL^- a : *■ ^ * > a 

Ji ?& if '—' ^ '/"*■ i* ^* tJI 

: J U jjl-i ^jJ ^ja^-y 1 Jit ( j* I }jm>US 

?^* ^ -4^ if- m 5« l tJj-j- ^# 

't ' ' f ' *S|I -»■• ■ " I'ili 



M 



'That he spread his forearms in prostration and not raise them from the ground as is 
done by the wolf, the dog and others." (Explanation by Sindi), 



the Chapters Of Establishing .» 360 \&£ &U-JV9 o\sL*aS1 £*£} *s*W 

£_j£jjl ^ <Ju«j> rt^j V jV" S^Uj i^jL to_jirtiJl i^jli jj) ^J^i *- t j**s* r 6^1iU«lj I «jj>bj 

Comments: 

a. 'Pecking like a crow' means hurrying through one's prostrations etc. It is 
against the spirit of humility arid submissiveness — essential ingredients of 
prayer. We must perform all the recitations and actions of prayer with 
complete equanimity and composure. 

b. While going into prostration, we should only place our hands oh the 
ground. Spreading the forearms (until, elhows) on the ground is prohibited. 

1430. It Was narrated from Yazid : v^ ^ J: 4~^"- a> Vj^ ^ ■**" ~ * **" ' 
bin Abit 'Ubaid that Salamah bin . - , >°, ,;. i . s tl >, > . ;> . >;. .<« , 
Al-Akwa' used to offer the Duha ^ 'j^V ^ °* > 
prayer, and he would come to the jli Sjl fJS^t ^ iili ^ t jIJp ^1 ^J ij^ 
pillar that was near the MushafS 1 ^ - > 't '">■ .„- , j „./ '■> \ 
I said to him: "Wny do you not \'^ ^ ^ ^^ ^^ ^ &' 
pray over there?" And 1 pointed j^jtj . l£L. LJ JUiS t [^i^klJl] ij,; 
to some corner of the mosque. He , ___ -',"*,..,,, » , * > * ,- 
said: "I saw the Messenger of i/^£ u^N J\^J R -H~* J^ "VI :<J 
Allah g seeking out this place." « ^| j */; ^ J| ; jj^ .j^l 

(Sam ' ^ ,.~?X <:"..,. 

Convments: 

It is perfectly in order to try to pray at one's preferred place provided that it 
does not cause inconvenience to others, and nobody who is already in that 
place is made to move from there. 

Chapter 205. What Was ^ <_s? ^ ^'4*^ " ^"° r^ 1 * 
Narrated Concerning Where .^, - j^J_ £,- V-j, ^ i. 

Shoes Should Be Placed If ' </ ^^ « ^ "^ 

They Are Taken Off During (Y 1 1 ii-^l) 

Prayer 

1431. It was narrated that tfjj. :izl ^1 ^ JZ _$ &!>■ - MT\ 



M "That is the Mushaf (collected copy of the Qur'an) of 'Uthman." Explanation by Siridi, 
Ibn Hajar (no. 502, Al-Bukhari) said: "This proves that there was a specific location for 
the Mushaf, and it Occurs in Muslim with the wording: 'He prayed behind the box.' 
And it is as if there was a box that the Mushaf was placed in." 



The Chapters Of Establishing ... 361 lg*9 £uJ(j cLi.l^aH &»Uli *— it^j.i 

'Abdullah bin Sa'ib said: "I saw ,, .,,. , , , t 

the Messenger of Allah |§ ^ 4 ^-^" <^ ! ^ '^* * ^ IJ - 

praying on the Day of the ^ ^€^. Ji- &\ xi- ^ <■&* £ -i^ 

Conquest, and he put his shoes on , /< , , 

his left." (Sa/tt'fe) ?*' J jAj °i^ : ^ U 'r^ 1 <* ^' ^ 

^y 'M.K'.r 'J-«Jt ^ 5 _4*a!' <~>\. t. i_jl~aJI tJjl> jil <^j*-l [fs-SW »jL|-*J] : » jjSJ 

Comments: 

Offering prayer is permitted in both ways,, i.e., with, or without the shoes 
on. (Sunaa Ibn Mfijah: 1038); Should anyone want to put the shoes aside 
during prayer, he should put them on his left, 

1432. It was. narrated, that Abu ^ r^5l U d^J &£ - UT? 

Hurairah said: "The Messenger of £<£ .^ , t^j - ^ ^ tl _^ 
Allah: m said: 'Keep your shqes. '"'"' ' ' . i"- 

on your feef. If you take them off <J ^ 4f if '^J^^ 1 o*^ 1 -^ 
then place them between your f ° - f- . -■ , f 

two feet; do not place them to ^ ^ "^ ^ ^ ^ __^ ^ 

your right, ot to, the right of your *j]T» :j|| 4i\ J^ij Jts :J.l| o^£ 

companions, or behind you, for /„, .,,•.,..% ,,^.',-, •.;' u.—i ■:,„'.,- 

they may annoy whoever is &>■ ******* l *^ ^ «&**■■ ^h 

behind you.'" (DaHf) %£ % t Jj^; ^ t^i^; Vj. -uiUi^j 

t'J^ aL*4 1Jj» " ^j-^jjl Jlij tAiLO: TT* :?- t^J^lj P4*- **jLf.Jr> fljti^J]. I^tjjJsA 

. <i-JV4*J (j^ (i^** "^? t ** 1 (V: 4UlJUft 



The Chapters Regarding Funerals 362 j^U«H ^ *ls> U wt^jl 



In ite Name of Allah, the Most ■, ^-t .-gsr s\ 

Beneficent, the Most Merciful 



6. The Chapters On What ^ il> U cli^ <^ ?^» 

Has Been Narrated « sidi) jJ&*JI 
Regarding Funerals 

Chapter 1. What Was sSUp J^liut-(1 ,^«JI) 

Narrated Concerning Visiting " * .:. 

The Sick ° * i ^ !) o^tH' 

1433. It was narrated that 'Ali ji &jj- :^J~^\ & StU l&U - UYT 

said that the Messenger of Allah - * s 

m said: "The Muslim has six '*> J1 £* '^1 s*, 1 <>* '^>^ ! 

courtesies due from the Muslim: JuLii)». :||jj 4&I J^ij J if :JU *1p ^ 

He should greet him with Salam -, , » . . *. ". 

when he meets him; he should H ^* f^"i ^.A* 1 ^ ^r (4-** 31 u^* 

accept his invitation if he invites ^ ,-j £^ _ Jus ,-, £^j _^' 

him; he should answer [by ' ^ 

Yarhamuk-Allah (may Allah have •^ jl ^ ^ <j%- £riJ -'(J^j* 'H "j*ii 

mercy on you)] to him if he tii-i * ' M 'a l •" 



sneezes (and says Al-Hamdulillah); 
he should visit him if he falls sick; 
he should follow his funeral if he 
dies; and he should love for him 
what he loves for himself." 
(Sahih) 

^J 'tSj^"' ^* -u™Jl (_jSj i^o:?- i»Ai L»S i-ijivi iljjUJi & j— ^- :Jt3j '*; ^li* /^ 
L*5t>l iaiJJ! '.i^Jj t <u«jiJ i_ j-cj U <u o>tjj ! <J jl jji ta-jij T)1T:?- t ., I. ..a _L& JLala^i 

Comments: ' U *-^ J r 1 "^ '^^ ^ "^ 

a. It is compulsory for maintaining, promoting and establishing peace in a 
Muslim society, that all the Muslims take care of and assure each other's 
rights. The Messenger of Allah g| instructed his followers many times to 
keep their mutual relationships upright. These guidelines also include the 
above mentioned six golden teachings. These commandments and 
instructions are declared 'Rights of a Muslim' due to their importance, so 
that every Muslim should be heedful of these matters regarding other 



The Chapters Regarding Funerals 363 j3Uj*tt ^ fl©* La vl*^ 

brothers. The result of fallowing these rules will be the establishment of a 
healthy and sound society based upon peace, love, kindness and mutual 
compassion, thus all sorts of fighting and quarrels will come to an end, and 
peace will be determined, 
b. A believer should 'love for his brother what he loves for himself means 
that one should be sincere to others, and one should treat others as one 
wishes for himself to be treated by others. For example; a person who longs 
to be respected and not be mistreated, by the same token should honor 
others and must avoid insulting them. And as he would want other people 
to help htm, he should help others too. 

1434. It was narrated from Abu j ajiLi- ^ yZ i^i J>) \zl?- - MYl 
Mas'ud that the Prophet ^ said: ,„ ,.,,<*- *<,% ,*- *■• >*■,> 
"The Muslim has four things due <> ^"^ ^^ : ^ b 'i ■ <* ■ u ™ 
from the Muslim: He should %£ i^J. ^ .wJl jlp &jJ~ :x^ 
answer [by saying Yarhamuk- Allah ,,'*., *-•* . , * 
(may Allah have mercy on you)I iJ*^ at} if '6^ <>' r?^ If '^' 
to him if he sneezes (and says Al- i^, J± |;„;ij g : JL~' jg <£\ ^ 
Hamdulillah); he should accept his !•' !■ _ " ' < 
invitation if he invites him; he "> *4r*iJ <- Lr ia» W 4i*~j -d:% gjl 
should attend his funeral if he „ ' • - t'i *' *— ; i- i'i*Vt." >i" 
dies; and he should visit him if he - s 

falls sick." (Hasan) 

1435. It was narrated from Abu £j^ -~£ J{ ^ ^^f l&U - U?o 
Hurairah that the Messenger of '" " o ; „'/,"' c , trf 
Allah |gi said: "Five are the rights If i Jy^ 0? -h*°* If <-j^ i). *^™ 
of the Muslim over the Muslim: \ >' 'nr - "iu -'"I f ■; J'T- f 
Returning his greeting, accepting 

his invitation; attending his ^ jilliil J*- ^ j***"* :j|| <&1 
funeral; visiting the sick; and * ,',' ,,.*,. t-f,- -< * u l - , i.^i, 

, . ■., , , ^*)~>} toiPJUl 4>l^-!j t<U?bJ) J) ■ f.- t —aJ I 

answering (saying Yarhamuk- ** -^ • '* "' V 

Allah) to the one who sneezes, i 

he praises Allah (says Al-Hamdu ,. , , , ,, 

Lilian), (Hasan) - s 

IlSjj-^jJI JUj i4j _^ij ^ Juw ^* YTY /T : -Uj-I aj-j^I l.(>~*- aili— 'jl : £Cr»« 

. l!jU£ ^J^-JJ f^^-^ ojl^xl 

1436. Jabk bin 'Abdullah said: 4,1 a^ -J, jUS &£. - \ if\ 
"The Messenger of Allah j§ came ^,, Jo __ -,.; ;.,:, <s , . ,. r . s „ 
walking to visit me (when 1 was - ^ 



Allah) to the one who sneezes, if jjJ* 1 ^' c-*^Jj t^jill 3il>j iSJlUl 



The Chapters Regarding Funerals 364 jJ'UaJI ^ jLj- U w'J^jI 

sick), as did Abu Bakr, when I „ .,,,,,*. > > **.>' 
was with Banu Salimah. (Safe*) ^ ^ If. >> ^-^- : J*£ j-&^ '$ 

Jjlj 'tl^Li «j§|| 41)1 Jj-ij ^^ : Jjrt 

. <uii ^ ^ Ulj ijSj 

1437, It was narrated that Anas Cili ^jUti -^ ill; &!>■ - UTV 

bin Malik said: "The Prophet if , , ",, ,, <* , ,,„;,-, 

did not visit any sick pa-son until ^ t: £^ <^ j ^^ :; 4^ ^ ^^ 

after three days." (Da'if) fa • jtJ ^ J J^ r^ ( j^Jj 



1438. ft was narrated from Abu £^ . £^ f - £ J £&_ _ Y iYA 
Sa'eed Al-Khudri that the " ' ,' ' , o 
Messenger of Allah |lg said: if. ur*y If- 'i^^' ^^ Cf V* 
"When you enter upon one who f « - 5 . - „ #,. -. .>■., *. .■*-> 
is sick, cheer him up and give him — s - , , X 
hope of a long life, for lhat does :*§! jUl Jj-ij JU :JlS ^jUl a^ 
not change anything (of the . ,- ,vr ,i r, «>?-- ,r 
Divine Decree), but it will cheer ^ ^ ^ S^ 1 ^> P>° T 
the heart of the one who is sick." ^ $kj . kli ^ V JjJi Sli • J^Vl 
{Ba'ijfl '"" " " '.'..•'■, 

1439, It was narrated from Ibn :J"£]l ^ ^ ( y^° i ^^ ~ uv "^ 
'Abbas that the Prophet g| visited 



a man and said: "What do you 






long for?" He said: "I long for fe j|j ^i o! ^l^ ^1 ^ t iiJ^ ^£ 

wheat bread." The Prophet g| ^.* ,.*i - s ' /..„ ', - ^ *>, 

said: "Whoever has any wheat ^ c?!^ 1 !tJli "^tjf^ u " ^^ ^-j 

bread, let him send it to his *j p. ^ ^ - B :jg ^1 JU .^* 



The Chapters Regarding Funerals 365 jiUadt ^ *ls» U wI^jI 

brother." Then the Prophet J§ - «s , *„ v s > „ .f ti :-•--?■ 

said: Ji any sick person among * ^ sft 1 --- ^t 

you longs for something, then .niukli i fci ISUAl ^>» .JfJ'i 
feed lam." (Da'ifl 

1440. It was narrated that Anas J\ \g^_ : ^j ^° dl^i t£U- - VH « 
bin Malik said: "The Prophet |§ ,',.., *~,.?." ', ,...*'■ 
entered upon a sick person to -^S- If <-J^^ 0* ' l ^ L ^ J " 1 J^h 
visit him. He said: 'Do yon long j^ .ffi ^ ^ ^J| - .^llpl 
for anything? Do you long for ^ ' ' - ' ' _ "' 
Kalt (a type of bread)?' He said: :<3^ -&>~ u-%/ J* #t ir 11 
'¥es.' So they sent someone to _v£ .^ .<&£ ^ ?k£ ^fc 
bring some Ka'it for him." {Da'if) ^ L ^^ ' ^^ 

& .Jbj(j ® rill : s- tjlailj <■ t-ijt^ „iL^I ^j^vojjl Jtsj It-i-fc^ sib^J] : jjj»p» 

. ££ j2-l J^*- <ij i V* A « : t» t ajjb j L I 

1441. It was narrated that 'Umar J^_ .^ - ^ G&. - ' U*1 
bin Al-Khattab said: "The Prophet - _ _ *_' ^ ' ^ 

iH said to me: 'When you enter If <-'^°j>, oi J^r ^^ : (*L^-* j^ j~^ 

upon one who is sick, tell him to ,1 : \. • ,-> » - ? r ." . . >>- 

pray for you, for his supplication -^ ? ^ ,: ^ 

is like the supplication of the Ji oUa ll|» :^ ^1 J. <JU :Jll 

angels'" Wa'if) .,>■<.■*..*>*.*. < f f J'., ;f >..■>? . , 

.■<u£pO 

Chapter 2. What Was ^ J i\>- U -it* - <T ^,—Jl) 

Narrated Concerning Hie ' " - 'I , , , 

Reward Of One Who Visits (Y i ^ l)l) ^Z 1 jLe Cr° 
A Sick Person 

1442- It was narrated that 'All ^^- -^ <J) & o\^& &^ -Mi* 

said: "I heard the Messenger of ^, ^ 4< v u ^, ^^ .^ ^ 



The Chapters Regarding Funerals 366 JiUaJt ^ *b> U <-jt$ji 

Allah |g say: 'Whoever comes to s . , — % . , „ s „ . , 

his Muslim brother and visits htm ^ ^ ^ ^ ^ <>^ ^ ^ 

(when he is sick), he is walking J\ t^i : jj; ^g jj| j^j ^^ : ji| 

among the harvest of Paradise .*,.■»- -..*,., >° , -* 

until he sits down, and when he S^ 1 i^ es? ^ '^ (U^ 1 o^ 1 

sits down he is covered with ^ _j^, i : ^i ^ii- 1^ .^Ji; Ji 

mercy. If it is morning, seventy ^ , ., „ f u > , 

thousand angels will send J^- v^° ^' jj*^ Qi- ( J~& ij^i- jl5 

blessing upon him until evening, ^jj U-^ ^ ^ .^> 

and if it is evening, seventy ' , ." 

thousand angels will send . «i~ij (^ 4IU ljJ! 
blessing upon him until 
morning/" (Hasan) 

ii~» ^ »5UJl -t^J^ WA:^- i«_LaJ [^jO* <jJL*^)M * ^jjsJUlj t^lsJl A>^>^aj t*j uUif 

. o^pp j V \ • : »- ij Ls- -j I Jie jjt I ijt <J j 1 1 1 1 Y : 7- 
Comments: - i_ - - l_ 

a. Visiting a Muslim brother is such a rewarding deed that walking for this 
purpose is as if one is walking in the Garden of Paradise and enjoying its 
fruits. 

b. The angels invoking mercy for a person would show his high status, which 
also has the good news of Allah's mercy upon him, because the angels 
invoke good for someone only by the permission of Allah. 

1443. It was narrated from Abu £jj£ :_>&' ^ juAl £Sj>- - Mi? 

Hurairah that the Messenger of , '# ^ s _ ,>.,,, >., , 

Allah gg said: 'Whoever visits a 9^ -W 1 ^'^ '-^M if. ^jH 

sick person, a caUer calls from J\ ^ a^ J\ J>h\& If i&d&\ 

heaven: 'May you be happy, may " .,'*'> „ - - - i , 

your walking be blessed, and may ^ <>°" : 1# J>-j J 1 * -J^ 5 jly* 

you occupy a dignified position in ^ ^ .^^ - jG -j '^ - 

Paradise.'" (Da'ifj " "-.'.,., <JT - 

4u! ^>j^j L^jj^jL*J i f*U^[l Jlij c "w^p rV— j- * JLsj * <j b j^"j j^~i /yi *^* jtj ° tj^ ^ * * A ; 7- 



The Chapters Regarding Funerals 367 JiUaJI ^ e.\=* U i_ tt^jl 



Chapter 3. What Was -£ j ^ U ^ _ (r ^ 

Narrated Concerning Urging V"" - * „* i , ' . 

The Dying Person To Say La (r ii*di) 3bl VI -tlj V cJU- 11 
Ilaha illaUah 

1444. It was narrated that Abu t£U :tli J\ '^ JZ J] l&U - Uii 
Hurairah that the Messenger of , " , > . „r , a 
Allah £ said: 'Urge your dying 0* "^ u^ ^ u* '^^ ^> J^ 1 
ones to say La ilaha illaUah." j^ Ju : jif ;■££ J\ ^ tf j^ ^! 

.uUl 111 ill "if :^il# Ij^)) :sg| JUl 

Comments: 

a. 'The dying person' in this Hadith means a person at the verge of death. 

b. 'Persuading a dying person to recite La ilaha illaUah (none has the right to be 
worshiped but Allah)'; the scholars explained the phrase that the people 
around the dying person should recite La ilaha illaUah; so that the person on 
death bed may recite by hearing it from other people. 

c. It is incorrect to understand from this Hadith that the persuasion by La ilaha 
illaUah is after the burial at the grave, for the Prophet j§| did not do so nor 
was it narrated on the authority of any Companion of the Prophet through 
an authentic chain, so it must be avoided. Of course, making supplication 
for the steadfastness of the person after the burial is authentically proven by 
the Hadith of the Prophet 5y|. (Sunan Abu Datvud: 3221) 

1445. It was narrated that Abu & )&£ : ^ V alii gfti - m o 
Sa'eed Al-Khudri said: "The ', = . ^,] o '_ s iofi 
Messenger of Allah |§ said: 'Urge '^ Ji o^JJ- j* ii^fr- -y. a^"^ 
your dying ones to say: "La ilaha j-^ ■ -- - gA • %y& • - 
iUallah." (Sahih) / f '-,-,, ?T. ' ( 

AiS\ J_jij Jla :JU ^j-UJl J-fw ^1 ^ 

. »u Jt>\j ^ jU^L-p 1±^-U- ^y ^ i : f tjjjLJl t^LIl t j5l^>J! c-_L~» a^-j^I : ?uj>a 

1446. It was narrated from Ishaq J?{ l£U :j[k {J, olAi fc£U -Uii 
bin 'Abdullah bin Ja'far that his 



1- -> ■ ^ * ■ 



father said: "The Messenger of ?■ ^^"l °o* <■& CS. j£ ^^ '• J& 

Allah ||. said: 'Urge^ your dying j^ j u - - j^ ^J — t J^_ ^ jj, ^ 

ones to say: "Lb iZa/ia illallahul- >s „ , , ' ,, _ ",».-' s 

Halimul-Karim, Subhdn-Allahi ^ ^l '<\ N :f-^> lj&» :SH *Ul 

Rabbil-'Arshil-'Azim, Al-Hamdu ^j, - Jj, ^ ^jj, ^ 



The Chapters Regarding Punerals 368 J^ 1 ^ 1 l^ ***?' ^ ^M^ 

Litldhi Rabbil-'aiamin (None has the ■* ; , - ■ • B , ft ■'•-I, .. -?, 

nght to be worshiped but Allah, - ~ L}rT ■ J - - ~ 

the Forbearing, the Most Kind, t y^4)> : Jli Vjll^VJ JLal? Jll J^j 
Glory is to Allah, Lord of the ..,.„?„ 

magnificent Throne; praise is to " <L *J? r J 

Allah, the Lord of the worlds),'" 
They said: 'Q Messenger of Allah, 
what about those who are alive?' 
He said: 'Even better, even 
better,'" (Da'tf) 

Chapter 4. What Was jJlS tf-i S\£ IS yG - ^ r^» 

Narrated Concerning What lis t „. , > i . -h '° 

To Be Said To The Sick ( l ^ ]) **~ 4 o^-^ ^ 

Person When Death 
Approaches 

1447.. It was narrated that Umm tM~i '-^ <j} & -p? -*' ^^ ~ ,£ ^ 

Salamahsaid: "The Messenger of \, tt ^ "rf ^ .^ ^-^ ,., 

Allah , 3g said: 'When you. visit - __ "; __ ■ * __ * ' (' 

one who. is sicfc or dying, say : JLJli llU 'A \f>- i^ tf <~^h~i\ 

good things, for the angels say: , . » >; . , ; , r * j > ",„ -, ; 

Amin to whatever you say.. tjrr 4; r>r^ » - J - j^ 

When Abu Salamah died, I came &SUH Sti> . 1^ l^J-** "i-i^H j\ 

to the Prophet |g and said: "O, " , * ,, - „ j.'.^ 

Messenger of" All ah ! Abu Abj>jfi U ,> 0j^>: 

Salamah has died/ He said: 'Say: ,,„- , *,, ». ,*? ;,r, « - ,-. ,srr 

''Allahm&mQghfir li voa- lahu.,. wa '-' ^ " , „ , 

a'qibni minim 'uqba hasanak (Q . o.ti ji lib, L7T ' ul JJl Jj-ij l* :<Uui 

Allah, forgive me and him, and „_,<„ *•-,, ... s , * * - - 

compensate, me with someone us^ 1 ^ ' J l«! j$* ^t" iJj 3 -u 

better than him).'" She said: 'I J~*M .ciiS :cJli .«^i- ,^ £U 

said; that> and Allah compensated "___ < > ^*i,, >• *.-. > , , ** 

me with someone better than -M ^ ^J A * ij -^ !^ >-^-.* 1Jl 
him: Muhammad the Messenger 
of Allah if,'" 111 (Sahih) 

j£j ^jl ^f- W^-'^r- iC^aJtj ^fffljj^JI Xt JUj U t_jL tjSLsJ! i*i~^ ^jr*"-' 'R/^ 



W rPl See also no. 1598. 



The Chapters Regarding Funerals 369 JJLaJt ^ *\s> la i-jf$>i 

Comments: 

a. It is also a duty to enquire after the health of a person on the death bed. 

b. The people of knowledge and piety should also visit the bereaved family of 
the deceased, to make supplication for the forgiveness of the deceased, and 
for the rewarding patience by the relatives. 

c. As for the custom followed in some countries that the people sit outside the 
house on laid rugs or mats for three days mourning, and whenever 
someone comes they raise their hands for reciting Al-Fatihah (the first 
chapter of the Noble Qur'an), this custom is not proven from the tradition 
(Sunnah) of the Prophet jg. 

1448, It was narrated from &•**- >*-•* ^) & j**. y} ">*»■ ~ *HA 
Ma'qil bin Yasar that the iV-r'ii °\ - - - » ■ .--ti *■■>!' 
Messenger of Allah ig said: ^W #^^ CA ^ Cfi & 
"Recite Qur'an near your dying ir^J uUi£ ^) If- <-Z s £~>\ oUIli ^ 
ones," meaning Ya-Sin. (Da'tf) - - ."'.,.,* % . „ „ ■ .*. 

1449. It was narrated from -^S ^&- :-^£^^S lia>- - U£*V 
'Abdur-Rahman bin Ka'b bin ,. >*,> ft*,, r '',-,., ' ,. 
Malik, about Ka'b; "When Ka'b <* ^ ^"^ # "C - Jj > 0* 1 
was dying, Umm Bishr bint Bara* ^ U-^i- .^jUjJl £jjii. :J_pUif 
bin Ma'rur came to him and said: , „> , ",':,-, „ I 
'O Abu 'Abdur-Rahman! If you '^ <* ^V WI y* '^^ yi 1 *•** 
meet so-and-so,, convey Sfliam to ^ .^ ^ ^J-*J\ ±S -je- i<sy-^\ r£ 
him from, me.' He said: 'May *„..'. ', ' ^ '- t ■ ' " 
Allan forgive you, O Umm Bishr! ^ ^4^- ^ -^ fel- ^ '^ 
We are too busy to. think of that.' >" . ■ ."ii. i: I .. *f */j£ iC-Av 
She said: 'Q Abu 'Abdui-Rahman! , ' - ^ , „ / V - . - , 
Did you not hear the Messenger ^^ ^*S '^\ ij-^v" ■& ^ ^. '•&&> 
of Allah m say: "The souls of the ^ fa ^ '.^ ^ . ^ ^ 
believers are m green birds, eating ' ^ t >■ , - " , 
from the trees of Paradise"?' He £ :JLJU .iili ^ jiit ^ ^.L ^T C 
said: 'Yes.' She said: 'That, is what | , , ,' , ..' , f ',. '' '.^ , 
I mean.'" (Da/if) ^ - d ^ ^- Ui y^>' ^ ^ 



^jj Q^j^iJI 7-ljjt jj'u : J_jij 



The Chapters Regarding Funerals 



370 



jJLasll ^ *U> U i-j)>»l 



.ijli 



cijjs- ^ lYY:^ tioiii/HijjjSCii ^ ^IjJaJl <t>-y-! Li-LxJ> oiL-.|] ipj^i 

1450. Muhammad bin Munkadir 
said: "I entered upon Jabir bin 
'Abdullah when he was dying, 
and I said: 'Convey my Saldm to 
the Messenger of Allah |jg.'" 
(Sakih) 



\ijj- : Sjs\ ,'J 



oi 



■yj^ 1 ui 






Bit 



Uo- 



. < , *• *, o - ' 



.ftiiJl ig <dJi J_jij J[£ V)\ : l £iS 



Chapter 5. What Was 
Narrated Concerning The 
Believer Being Rewarded For 
The Agony Of Death 

1451. It was narrated from 
'Aishah that the Messenger of 
Allah j§§ entered upon her and 
there was a close relative of hers 
who was in the throes of death. 
When the Prophet i| saw how 
upset she was, he said: "Do not 
grieve for your relative, for that is 
part of his Hasandt (merits)." 
(Da'if) 






&JU- :jll£ ^ »l1a biJL>- - Ma\ 
^£; Sli : IjJ Jli I* IS Jg ^1 ^t 



*jj 4jj^i (j-«J^j ^J-lj yoo:^- t jlJ^J^ ^ ^^ms^jJI 4>o^tf [^ J u*- s aiL^iJ] :«u^>cj 

1452. It was narrated from Abu : ^L ^f t^^jLi ^ ^ liiu*- - Vi«T 
Buraidah from his father that the ''**,• 
Prophet jg said: "The believer oi J^ 11 ^ 



0^ (JK^i ^"^ 



The Chapters Regarding Funerals 371 jJUastt ^ &\s> U "-jI^jI 

dies with sweat on his brow." a % „ , ,,„, „ , ,„ , ; . , 

(Sahih) ^ ioO o* ^ ui ] u* '" ob a* '^ 

M: t j^*?~Jl ■^'^ 1^5^ (V^^J' 4>*j>^0j (. /, — ?- :Jtij t^ _Uv^ ^j l^^j ^-j^^- ^r° ^AY : p~ 

. pi*pT^0 o j u^ij 1 AT * : ^> 
Comments: 

One meaning of 'the perspiration of the forehead' is that a believer gets 
perspiration due to the agony of death to expiate for whatevor is left of his 
sins, and another meaning is that a believer does not suffer with a great 
deal of pain while dying, rather he bears a little inconvenience that makes 
him just perspire. 

1453. It was narrated that Abu ^J t£U :^y^\ ^ i-'/j £&*- - U«V 

Musa said: "I asked the 

Messenger of Allah i|: "When 

does a person stop recognizing 

people?' He said 'When he 

sees." [1] (Da'if) 



Chapter 6. What Was o^i^ <J- ^ ^ V 1 ^ ~ (n r^"- 11 ) 

Narrated Concerning Closing ' " Hi 

The Eyes Of The Deceased n "^ l} < ^* J1 

1454. It was narrated that Umm t£U :j^! ^ ^^i &)*- ~ Uoi 



^ 


' ■ ?■ J ■ * l^ 5 , ' . I 3 ' ' » 1 

'f^j 5 (ji L^r Lj -* s "' ■5 Uj " <y. ] 


^ 


- < 


J* 


'^H| jill <Jj~°j i£Juj :JIS (^j^ 


lip 


:Jls ^(jjl^l ^ jIjLS! «yu /4"~' 




.«^;ip 



Salamah said: "The Messenger of 
Allah i|! entered upon Abu 



-I'M »f |T» , ' • "' ■*■ ; ' \' f 



Salamah (after he had died), and ^f ^ tfljjJl jJU- ^p 'djtjall 

his eyes were wide open. He „"„ if . , .„> - '.,"-,- 

closed his eyes, then he said. ^ f' S^ t V J -3 i 0? ^^ i* '^ 

'When the soul is taken, the sight t Uk, J k g| jj| J - Us : iJ'u 
foHows it.'" (Sahih) -- "^ ' ^ ^ 



pi 



The angels of death and the realm of Barzakh. 



The Chapters Regarding Sunetals 372 jiUwJi ^ tt* \» i t4j^ 

Comments: 

The logic of closing the eyes of a deceased is that if the eyes remain open 
the scene becomes hamfying and some people may feel terrified, but if the 
eyes are closed it resembles the sleeping position -which is a familiar 
position. 

1455. It was narrated from ; r £°£ j\ oiZii tSjrlS y\ Sis- - Mea 
Sha&did bin Aws that the ,..*,,-,-■<, ,„ , „ ,- 5 _ 
Messenger of AMah jg said: & **? ^^ : & ^ r?^ ^^ 
"When you. come to. your dead <.&jfy\ ^ *r>Vl S^ If- *jj>i 
ones, close their eyes, for the sight "^ . ' « ' i , ' 

follows the soul. And -say good tTJ 1 irt i 1 -^ 0* '^ ^ jjp^ ^ 

things, for the Angels say Amm to U.^ ,•,„ .|g jj, ^ j^ .^ 

what the members of the ' ' 

household say." (Da'if) ^f. S^ 2 ? 1 ^ -j-^P' l_j^i»MJ '^^ 

^J; JSiMiJl tils - ljl>- I^Jyj -f-jjft 

.«odl jit jg U Ji 

f\ i^SUJI -*>i>i^>J tAl itjj l!j-X>- ^ \T0/i;XoJ-l i>-j^-l [u iJ . ^1 6jb»Bp :,7Wj»cJ 

Comments: 

After death, the deceased should be remembered with good words, and an 
invocation should be made for the good of the deceased's Hereafter, 

Chapter 7. What Was ig j ^ u ^ G _ (v ,,> 

Narrated Concerning Kissing " " - " ' . l 

The Deceased (^ «=-^) *r"^*' 

1456. It was narrated that ^j : ctli ^1 ^ ^ jji ££U - U«l 
'Aishah said: "The Messenger of "--,.,"„ '^<, - - a . , ,. 
Allah ^ kissed 'Uthrnan bin "^ o* 'C^ J ^"^ : ^ U ^ erf' 1 
Maz'nn when he had died, and it j, (jj| ^ ^^ ^ ^ - 
is as if I can see him with his tears '„ ',' /^, ./' \, ' .',' 
flowing down his cheeks." {Da'if) ^ ^~> ~$? : ^ B ^0- If 1 -&^* 



The Chapters Regarding Funerals 373 jiteaffi ^ «^- : U t-u^ 

tl'Vir- tpjLii US' i_j_jwi 1 »w'U ; s j^fUJlj t^A^:?- t^jJi.jiH 4«j^i>j i*j oLff... c^J^- 

Comments: 

a. Weeping and shedding tears for grief is not contrary to the endurance of 
patience, instead it is a sign of mercy and being soft hearted, 

b. Kissing a dead body is allowed. It is an expression of love for the deceased. 

1457. It was narrated from Ibn .^fciij sOtL. ^ oi^-1 £&L£ - U«V 
'Abbas and 'Aishah that Abu * - . %,,>., .a . ,. 
Bakr Idssed the Prophet H when ' A ^ <&" & Cf. J^J 'f^ 1 4^ L?) 
he died. (Sahth) ^ t -,di, ^ ^ ^ j^ £&. 

Chapter «. What Was li ^l> 12 it - (A rv _j|) 

Narrated Concerning V ^ ' • * „ ~ 

Washing The Deceased (A ii*d1) c4*-" 

1458. Muhammad bin Birin &£■ ■ ~£± xJ 'J> JZ y\ t£U - M *A 
narrated that Umm 'Atiyyah said: *„>>., , *\ „ , , .a. .« j /„.. 
"The Messenger of Allah £ *^ * "^ ^ '^ r U ^ ^ 
entered upon us when we were Eii Ji-S :cJll £k£ i\ °^ <-lf_j~? <jJl 
washing his daughter Umm ,., a , , ,, , . r , *' > ;„ 
Kulthum. He said: 'Wash her -p-** fl «=;l J-~ u~J Iff jUt Jy-j 
three ox five times, or more than y j^\ °*\ {jj_ jf '*£& l^Llls : Jvii 
that if you think you need to, „ ■„ „ , .. , , * .; if j, , , 1 
with water and lote leaves, and cj** [ J -j-^j *&>. "-^ Cri'j ot '^i 
put camphor or a little camphor ^ .^ls ^ ki }l Ijjll s>^^l i 
in (the water) for the last f ' ' 



washing. When you have G^I ^^ -»^ £*^ Lu* "s**^ 0^^ 

finished, call for me/ When we ,s. ,-c. if . 'n-- *-?.' 

finished, we called him, and he ' ° '* ^^ " J " *^°^ 
gave his waist-wrapper to us and 



The Chapters Regarding Funerals 374 j^^*** 1 q& *^ l« '■r'^' 

said: 'Shroud her with it.'" [1) 

. *u ^-jjji i^j-Ar- ^ ^V^:p- lo-jJI <)■— * ^ '-"'^ ^y^Jl t*_L**j i^yi^JS 
Comments: 

a. Only women should wash the dead body of a female, and the men should 
wash the dead body of the male; although a husband is allowed to wash 
the body of his wife, and the wife, is allowed to ■wash the body of her 
husband, it is even preferred. 

b. The leaves of the lote tree should be boiled with water and the body should 
be washed with it, thus the body will be cleansed better, or this goal can in 
these days be achieved by using soap. 

c. Water should be poured more than one time over the body, but in an odd 
number of times. 

d. The smell of camphor keeps the insects away from the body, and the water 
poured over the body for the last time should have camphor in it. 

1459. It was narrated from &JJ- :£Li ^ ^j° jiCj y\ bJo*- - UM 

Ayyub who said: "Hafsah ^«, _, ",j ,,' t .^ s ■ ,,_ 

narrated to me, from Umm ^ -^y o* i u^ Ji - J V y 

'Atiyyah" and it is similar to the . jI^ ^^ jL, £k£ p ^ < laii 

Hadiih of Muhammad. And in the f , ,..','. 

narration of Hafsah it says: ar X? l£M> ! » :^^ ^^ J o^j 

"Wash her an odd number of ^ <,l^ 'J '^ i^Liu :j j 'o\Sj 

times." And: "Wash her three or o t „ ' /" 

five times." And "Start on her a ^ iy^j^ £f\y°J fe^f ljU2l» :*J 

right, with the places washed in ^^ .^ ^ «j ^ .^ -^ 

ablution." And it says that Umm " s '" 

'Atiyyah said: "And we combed -$sj ^^ 
her hair into three braids." 
(Sahik) 



. ^LJl 4^-jJis-Jl Jajl LpE^b^J I pujpiu 



Comments: 

a. When washing the body, the right side should be washed first and then the 
left side; the limbs of the body washed for ablution should be washed 
before commencing to wash the rest of the body. The right hand, right 
forearm and right foot have priority over the left ones. 

b. The hair of a female may be combed and should be divided into three 
plaits, and arranged behind her head. 

1460. It was narrated that 'Ali ^ ijj \ZjS- :%s\ y_ 'jL_ l£U - UV 



[1J Use it as the first layer of the shroud, directly touching her body. 



The Chapters Regarding Funerals 375 jJUasfl ^ *Ij> U i»jI^j1 

said: "The Prophet ^ said to me: « . , ., „_., „ , 

'Do not show your thigh, and do y»> ^ V^ <J* '£^ ^ 9^ ' • 

not look at the thigh of anyone, : ji| ^ ^ ir^J. ^ ^M- j* ^li 

living or dead.' " (Da'if) , '',,.., ' ' ' ' V , 

L(£j*^\ {J& LS &S\ ^-jIj fcpLoJ>JI tijta y\ 4Jtx~j>j [ljL>- l J * *^ fijllwil] IajaJ 

Comments: 

Shaikh Albard gave preference to the view that the thigh is a part of the 
body which must be kept covered. Imam Tirmidhi declared the Hadith 'The 
thigh is from the part of the body which must be covered' as a Hasan 
(Good) Hadith. Qami' At-Tirmidhi: 2795) 

1461. It was narrated from J&£\ ^ Ju^J li£U - U"U 
'Abdullah bin 'Umax that the «.,, „ _ .?,.&,,<*, , . \ 
Messenger of Allah g said: 'Let r" ^ '^' ^ ^ ^^ : 4^^ ! 
the honest wash your dead." i]| ^ ^ <ils,f oi 4u <!>* t j££ J| 
(Maudu') ' " J ,''',, , /" ' 

Jli3» :!§§ jUI J^/J Jli :Jli ^£ ^1 

.<d*J ml-: j- tj £Jlj 

1462. It was narrated from 'Ali & l£U :jI^ ^ £)> l£j£ - UtY 
that the Messenger of Allah || , , ,,',.^ {< <,~ , .,,.?, , „ s „ 
said: "Whoever washes a 0* 'j=? Oi ^ ^^ ^J 1 ^ 1 l^P 1 
deceased person,, shrouds him, ^ ^i* J\ ^ ^ ^ t JuL ^ ^ 
embalms him, carries him and , '/, *, ' '/ _ '', 

offers the funeral prayer for him, ^j^j Jl 5 : <-^ t^P hf '■ l y^ > <y. f-f ^ 

and does not disclose what he has £^- 2^j ^ {& Ali Us :^h 
seen, he will emerge from his sins „ „ " o „ , " V 

as on the day his mother bore ^j>- <-<sh ^ 3^1* i^rA; jU_j 'j^* cj^j 
him." iMaudu') >t\ \ ".--^ -.-',: - 1 ■: ■ 



The Chapters Regarding Fanetals 376 j^VfcpH ^ fl*- U <-*!j^ 

Comments: 

Keeping the faults of a deceased secret is rewarding. The Prophet j|fj stated: 
'One who washes the dead body of a Muslim and keeps the deceased' s 
faults secret; Allah |f| forgives that person forty times. (Mustadrak Al-Hakim, 
1/362. Its chain is authentic.) 

1463, It was narrated from Abu j? ^4^" ^ <>■ 4 * J *^* ^"^" "" ***^" 
Hurairah that the Messenger of ... -;, *~ ^ - . ,,t,, f 
Allah H; said,; "Whoever washes a <-* ^* -"^ ' TS? -^ s*t 
dead person, let him take a bath. " ^i- t^JL^ ^ ^ S&* h* <o&v»Jl 
{Sahih) * >%, ',,:'.''; ^.,* f . ; f 

Commeiits: 

This commandment is only a recommendation and is not compulsory. So it 
is preferred to take a bath after washing the dead body but is not 
obligatory. 'Abdullah bin 'Umar 4& said: "We used to wash the body, and 
some from us would take a bath, and some would not do. so." (Stinsm Ad- 
Darimi, Hadith : 1802, 2/72} 

Chapter 9. What Was <_P* J ^ ^ ^ - (^ ^^>S\) 

Narrated Concerning A Man li^-ji" sf *UJ1 |i£j 21'JI |>-*Jt 

Washing, His Wife And A ^ JJ ' ^ <T* J r ^ J 

Woman Washing Her (<\ iis^i\) 
Husband 

1464. It was narrated that C&li :££ & \U^ l&* - MM 
'Aishah said: "If I had known 
then what I know now, no one 
would have washed the Prophet Ji Jjl xi- Ji >ti- ^ JJ£ °Ji- tJjW^I 
H hut his wives." (Hasan) ',., -■ „ f- = - ' , , f ., „*,' 






The Chapters Regarding Funerals 377 JJliwJi ^ s\s> U t_>l^j'l 

Comments: 

The relationship between a husband and wife is siidh a great relationship 
that they are not required to cover their body from each other. Therefore 
they have more right to wash each other's body. This Hadith also refutes 
those who say that the spotises are not allowed to look at each other's face 
after death and nor they can wash each other. 

1465. It was narrated that &i"- '-^M If. ^^ &!*■ ~ ^^° 
'Aishah said: "The Messenger of . - ;-r, >• >-• - > y -^\- . ,- - >• '-.f 
Allah m came bat* from Al-Baqi' , , , ' , 
and I had a headache and was ^ <.<~& ^ ^j& ly^ 'L>l»^i {?. ■xLi* 
saying: 'O my head!' He said: \, ?. ' ,> .- f ^, ., ' , ,* { 
'Rather, I should say, O my head, & '^ f f ' ' ^ & '<^' 
O 'Aishah!' Then he said: 'It will ^ ^ 41 1 J^j i^3 :dilS liil* 
not matter if you were to die * , > , ( ^ . > ,. - ^ 
before me, for I will take care of ^ UU ^ V C1j ^^ --C^ 1 
you, wash you, shroud you, offer ^ : j^ .l\^\j\j :Jjif tfj .^fj 
the funeral prayer for you and \ r >„>,«.,,. ' ' .-« 
bury you.' " (Da^ 4^ ^' : <-^ ^ «=ULIJG *^^ ^ '^f 

iVS /T : ^^ksjl^l <ijia jV^j kj TTA/V:jl4^I <s>-jsi'l [ujljr.iA siUj}] ■: » jiJii 
jit Jjiljpi d^a^Jl ^ibdj <-^p <j,j&j}\j i»U« jiV Sj™JIj 1 1 1'U MA/Vijji^JU 

Gbinments: 

a. This incident happened on Monday 29th of Safar liH. (Ar-Rahiq Al- 
Mi&Mum, p. 624). It was the beginning of the disease from which Allah's 
Messenger |j| passed a\vay. 

b. Talking about physical ailment is not contrary to trust in Allah and being 
satisfied with one's destiny. 

c; A husband is allowed to wash his wife's dead body, arid he is also allowed 
to shroud her. 

Chapter 10. What Was J-^ J ' ^r & *f% ~ < v ; ^*!l) 

Narrated Concerning The ' ' /^ , j^-a *g a\\ 

Washing Of The Prophet H ■ ■ ft*5 ^f ■ 

1466. It was narrated from Abu ^j-jSlI ^ J^ ^ 'jUi &U - \t\\ 
fjuraidah that his. father said: ' fi ^ _ ,. f ^ ^ s 

"When they started to wash the ^' ^-^ : ^J^* ^' ^-^ ; ^r'^ 1 



The Chapters Regarding Funerals 378 J 51 * 5 **' L^ *^ *• 'v*',^ 



Prophet |p, a voice called out 
from inside (the house) saying: 



l ^'y. 0?' u* < "£j* & **■"*' o* t5 ^Ji 



'Do not remove the shirt of the sg ^J| jii ^ ^Xif lU : Jlf *J ^ 
Messenger of Allah/" (Hasan) " . ' , 4 ' , 

-■ - jiitsi iii t * ^ 

/ 1 I-OL^tJI 4^-jjMj t ... "^W /r| 3r*^' ^A-ixlj fli J j! I^Aa-^J ^_4ol^J> OiU^I ! ^g . . i/ 1 *^ I 

tSyd\ *-lL* ^ (*7*Ijj1 j* *^*i ej - 3 "^' J-^" (> (i*l— :*>—» (_jSj) (JLj i^» ^1 ^ Voi 

1467. It was narrated that 'Ali ^^ : f l -^r i? ti>4 ^^ - li>w 
bin Abu Talib said that when he - **■-• ,iUi . . >• ?.,,'.- 
washed the Messenger of Allah > o " 

H he looked for what which is ,^1* 5* 's4~" s ^ Cf. ^?~" 5* '4-A^ 1 

usually looked for on the ' ^ £, ^ :M UU, J # 

deceased (i.e., dirt), and he found ^ 'JT o . - ss y- 

none. He said: "May my father be pi <.cJ~£>\ ^ {j~Jk U JL. ^-3; C»j 

sacrificed for you, you axe pure; ^^ L • 'llii " ' 

you were pure in life and you are - c "*' ' Vsr* 1 ' i^J . • ^ ■ cJ ^ 

pure in death." (Dfl't/) . {£ ■SJej 

ijkstjl ^ nLjiJl oijjlj t(j-*-iJ! ■uiljj tj^^lll Ja^ ijl* O^/Vl^fUJlj t^jj^^l 

JJUJl ^ j^jJaijljJl *=^>-jj '^-*y *; j^** (>* "ji^J ^jW (>' °'jjj i(iVTT/T)' 
jj!) "^jj ii i_- — dl ^ JLot«. ^Jls- Lf^fft^l ^c jL-? ^ .jJU^ i^jjj t(TV1 :Jlj^l) 

Comments: 

The stomach of the deceased should be pressed gently after washing the 
body, if any excrement or fluid appears, it should be washed away, 
although there is no need to wash the body again. This Hadith indicates that 
sometimes such a thing appears from the dead body when pressing the 
stomach, but nothing came out from the stomach of Allah's Messenger g|. 

1468. It was narrated from 'All \£^_ :Cjy^ ^ \ti- £i£U- - \f\ A 
that the Messenger of Allah H 

said: "When I die, then wash me oi dn-** 11 a>. J^ (/■ -Uj bi or~^ ] 
with seven buckets from my well, i j^ jh±J>J,_ J^UJ-I ^p l( y£ 



The Chapters Regarding Funerals 379 JJU*J( ^ fU> U t-sl^jl 

thewellofGhars."{Da'#) < > ,, - , . v , f - . , 

„. .. ^ - > * 
jSvj <_,;! ttjJs- ^ rVA /l : i^-jJi^Jl ^ (£3*11 ijLsJI -i>-j^5 [uLy aili»>|] :^jjju 

Comments: 

Bi'r Ghars was a water well on a side of Al-Madinah where the tribe of 
Banu Nadhir lived. This well was loiown for its sweet and fresh waster. 
(Mu'jamul-Buldin: 4/193) 

Chapter 11. What Was ^j^liiC-(n r ^JI) 

Narrated Concerning The ' • ' ' '-i 

Shrouding Of The Prophet < ^ ^ i^ <j?^ 

M ^ , , 1 1 . *-' .-* 

1469. It was narrated from &i>- :£Li ^ l), Jn J>) &*»■ - Ul^ 

'Aishah that the Prophet i| was . * ;-,,* . - t * , , r . >, , •, 

shrouded in three white Yemeni ^//^ % *- * ,\^f * ^ 

cloths, among which there was no i$% ^J '^J6 j|| ^Ji\ jl lijLc- \f- i^l 

shirt and no turban. It was said to ~ ., / - "' „ '-% 

'Aishah: "They used to claim that N -> ^^ ^ ^ '^ </N ^ l >' 1 

he was shrouded in Hibarah." £f 'ojZ*'£ \J\£ 1$ :tIsUJ jjji .JiU*. 

'Aishah said: "They brought a = , ,, t , „ s »,,„„, 

Hifcarafc Bwrc2, Ea] but they did not -*» : ^^ ^^ ■jJr J ^ ^ ^ 

shroud him in it." (Sahih) Ajj& pi . fa >% \/^ 

l uvr iUvi iini :- tjiSUJ ^^iJi ^Lilt <^l ijshsJl 'lijLUl i=r>-t :??*>>" 

Comments: 

a. It is better to use white shrouds, as it will be mentioned in Hadiih : 1473. 

b. Colored and striped clothes are also allowed for shrouds. If this was not 
permissible, then the Prophet jf| would never have been shrouded with 
such garments by his Companions. 



''' See no. 859. The Hibarah Burd is a Yemeni garment or doth with a woven border on < 



it. See An-Nihayah. 



The Chapters Regarding Funerals 380 jlUaJI ^ «1» U i-jl^aJ 



1470. It was narrated that 
'Abdullah bin 'Umar said: "The 
Messenger of Allah m was L» l-i» : JLa litLi ^1 ^ j^I£ hili- 



shrouded in three thin white 
Suhuli cloths." 111 (Hasan) 



y* H Jtll J^j 0^ :Jli ^ y? «M 

■ SjP^ O^ i'^iJ 4^ 

Comments: 

Suhul is a city of Yemen. The clothes made in Suhul were called Suhuli. 

1471. It was narrated that Ibn l£U- :jI^ ^ ^ l£U - \ivi 
'Abbas said: "The Messenger of ? , - „ „~, .,.?,*.„. 

Allah jg was shrouded in three '■} & # "V ^ '<^ ^ - - 

garments: The shirt in which he ^Xi £\. ji 1( ^i, '-j> t J^J.I.^ 

died, and a Najrani HullakJ 2 ^ ' , t ' ,„ ,' .*^ a * -=.,;, 

(D«'i/) V'j^ 1 ?^ ii it ^ j j^j ^ :Jl« 



..^JI^>tJ 4i?-:J t 4>J j^iS C^jJ I 



^U£2^^S 






.rm ( 0'i :^ tj li;| j 



Chapter 12. What Was UJ &U~ U ^ - < H ~~J0 

Narrated Concerning What Is "' '„/. j 

Recommended in Shrouding (^ ii^JD ji£S! fj* t_ 



UVY 



1472. It was narrated from Ibn j|^f . (**] | * ■ ^jj, &jj». 
'Abbas, that the Messenger of " s - " , . a 

Allah Igrsaid: "The best of your (j. ^ ■&■ (J- 'i^3 jLf3 ii f-U' 4£ 
garments are those which are - .-> _• , . - .;* . -rS* 

white, so shroud your dead in - * V} "" S/^ ^ 

them, and wear them. " (Hasan) 'J^x :|§| jlil JyV, JU :J.l» ^fe ^1 



[IS Suhoul is a town in Yemen. 

|2! Normally referring to an outfit with two pieces from the same doth. 



The Chapters Regarding Ftmetals 381 JA^s* 11 <j&- *^ *>* V^ 



. «%^)lj 



iLjjs- j^ t*l\:jr i^LJl ^ cjU t^LUi u_sb_^jt 1^-j^-l [ l v->- oab~»l] ; «j jicj 

. \it\ i \£V^:?- toU- ^Jj i^li : j- i^JU^f .u^^oj ii .^^ii- ^A 
Comments: 

It is best to use a white shroud; however any light colored cloth can be 
used. As the Prophet said: "When one you of dies. Let him be shrouded 
in a striped cloth, if it is possible for hirri to afford." (Sunan Abu Dawud: 
3150) 

1473.it was narrated from .J^Yl Xj> ^ '^J, S&. - MMT 
'Ubadah bin Samit that the 

Messenger of Allah g| said: "The j* '■^ if. f 1 -^ ^V 1 : V-*J I iji 1 ^-^ 

best of shrouds is the Hullah (two- . - s ,'. .;,,,>., . ; f . . .. - 

piecer). {Hasan} . - ' _, * -' - I _ 

4JJI JjAj l)> C^wdl (jj 3 J lip ^ tjjjl 

Lj^i^Jl ^jj oVUtoJ! ^*lj5 >_jL ijStjJi tajb _jjI 4^^! [(V^*- «tw>J] \nij>u 

■ 'j^-j tsJ^jJl juj- -uLi *Jj t^gjsjJlj i»ibJ! 4=^»^>j laj <_j4j ^jI liuji- ^ V! oils- 
Comments: 

Hullah is a type of dress consisting of two same garments, upper and lower.. 

1474. It was narrated from Abu 'Jj> \£jj- ijl!' ^ xi^ && - MMl 

Qatadah that the Messenger of , , , „ J„ >, .. r ;s „ '* "1 

Allah ^ said: "If anyone of you is ^ "-J 1 -* ^ W^ ^-^ : o~^- ^ 

charged with taking care of his y> ^^ J, jl^i ^ , -^J. J, ^ul* 

brother (after death), let him , . '_, / , ^ ,'*'*■*", ,- ? 

shroud him well." (5«Wft) 'H" : ^ ^' ^'-> JU " :JU ^ S y* 1 ' 

. Hj^J ^.ZT '. 7- t jvi— .* JlIP S^px^/3 Jjh Li <UJ t l_djf iV^^ ' ^ J t <J J tJUj \j] ■yt' 

Comments: 

A good shroud means clean cloth. It should be thick enough so that the 
body cannot he seen through it, and large enough to cover the whole body. 
It should be of a reasonable price, it should not be extremely extravagant 
and expensive. 



jj) ujJLp- ! \-^>=-)! /y ^Xajc-a Uj»I^~ ! "hjA^j* 



The Chapters Regarding Funerals 382 J 31 **" <^ ^^ W '■H^ 

Chapter 13. What Was j&| i *t£ G ^L' - Or .^Jl) 

Narrated Concerning Looking <■ >f, y ; „ ° - 

At The Deceased When He $J£\ J* £j*\ ^ c-^ 1 <J\ 

Has Been Wrapped In His * , ^ ^,,> 
Shroud 

1475. It was narrated that Anas Ji J^U-M ^ ■***=* ^*J»- - * *Ve 
bin Malik said: "When Ibrahim 
the son of the Prophet jjg died, 
the Prophet j§| said to them: 'Do ( yti ill : JU^iiJU ^ (j^ o* '^ 
not wrap him in his shroud until I . ' « , ,- - - ' *'. > . , 
look at him/ He came to him, : ^ #" r*J JU Ss ^ ^ '^l 
bent over him and wept." (Da'if) i\~% «^| j&f j£ ^\ j, IJ^Jx \f» 

Comments: 

It is allowed to shed tears without wailing whilst looking at the face of the 
deceased. The Prophets weeping at the occasion of his son Ibrahim's death 
is also mentioned in another narration. 

Chapter 14. What Was J&\ Ji *\£ G ^ - (U ^^Jl) 

Narrated Concerning The " " , . .. =£1, 
Prohibition Of Making Public ^ ^ <T 

Death Announcements 

1476. It was narrated that Bilal ■V &^ '■ j^j <>° sy>* "&*- - UV% 
bin Yahya said: "If one of fee ., t •£, - ^ ^ ^^ - ^ 
members of his family died, L ' ' 

Hudhaifah would say: 'Do not <^L> lit. lisUs- jlS" :Jls ^~>4 & 0"% 

inform anyone of it, for I am > ». ,% , *■ .i c, ',,; > *Ai >\ 

afraid that that would be a public - '- -- j--j- 

deafh announcement. I heard the 4il Jjij ou^> Ji\ . L« Uj>& of <jUU 

Messenger of Allah j§§ with these oS / ,., K ~>t 

two ears of mine forbidding 'y^ i 1 *^ '^ ^ ; 'S 
making public death 
announcements.' " {Da'if) 



The Chapters Regarding Funerals 383 jiUaafl ,*& g\z? la uI^j! 

Comments: 

a. It was a custom in the days of Ignorance (before Islam) that some 
individuals would be appointed after someone's death to announce the 
death of the person in the streets, and on the highways whilst crying and 
wailing. The announcement of the death and the following arrangements 
were made extraordinary according, to the degree of status of the deceased. 
It is called Na'ee. 

b. Simply informing each other about one's death is correct so that the people 
can make burial arrangements and attend the funeral prayer. 

Chapter 15. What Was >i j ^ ^ ^ _ ( ^ , „ 

Narrated Concerning - * * ' 

Attending Funerals (\o ia^dl) jSU^Jl 

1477. It was narrated from Abu - ^ f >• j~ J g*£ _ uyy 
Hurairah that the Messenger of >'."'/',.. 

Allah g§ said: 'Hasten with the y. o£ii l^li- :^li jUi ^ ^Ua 

funeral (procession), for if the . , . , » . * , , - ;-, „* 

person was righteous then you ?• '" ^ - - ^ ? 

are advancing him towards good, J_ji»j JU :JU \'£j> J ^ <.^1^\ 

and if he was otherwise then it is . y . - - , • " \ -,i • 

evil which you are taking off of C& fy 'W; ^V 1 * : ^ **' 

your necks." (Sahih) y& xg- ty . ^j ijj^jjg ^ii £y L£ 

Comments: 

a. It is incorrect to delay-fche^burial without any valid reason, once the body 

has been washed and shrouded. 
K Some people delay the burial so that close relatives of the deceased from 
/ other cities or countries are able to attend, which is a an improper tradition. 

c. One of the logics of burying a dead body as soon as possible is that a 
righteous believer would go to its final destination without delay, because 
for him is all good in the next life, and it is the best to take a bad person 
away from home as quickly as possible so that those responsible for the 
burial can carry out their duty straight away. 

1478. It was narrated that Abu Lijut : slLli j! Xli bid?- - \ £VA 
'Ubaidah said: "'Abdullah bin . „, . , ',.',., .-,.,«„ 

Mas'ud said: 'Whoever follows a CS- ^ s - L ->-^ <j* ••■£> oi iU ^ 

funeral (procession), let him carry ' *, & jtf : jjj *&■ J jp c^lk^ 

all (four) corners of it (in turn), for ' ^ ' ,"' ' ' 

that is Sunnah. Then if he wishes <-r>)j?H J^*4^ '"j^r £?\ Cr" -}j*-~* if) 
let him voluntarily carry it, and if 



The Chapters Regarding Funerals 384 jjUwJ! ^ fk> U <-jtjji 

he wishes let him not do so."' , = s > ^ t , >*,-_ _*> s 

'^*^-r '^r^J c ^AjJ'J &JJJVJ ^ r^\?~jV ^^ 

1479. It was narrated from Abu &> ^ 4j1 jI& ^ ilAi li'ji- - \£V^ 
Musa that the Prophet §| saw a << , ' '';*.,; <* , 

funeral (procession) with which ^"^ "Sr^ ilri -A ^-^ : J?i* d^ 

the people we T e rushing. He said: ^f - ^ ^f - tt lJ j£ i5£i 

"You should move with "/ f ^ ' ~j~ jS , / ~ & 

tranquility." {Da'if) oJ-^4 ij&r J\j a>\ |g| ^p\ J, ^y 

. kLs^JI fe& lp]j> :jli .1^ 

1480. It was narrated that :^Jl ali ^ ^i t£U - UA- 
Thawban, the freed slave of the \' ' . '" % ' " . >, , „, a 
Messenger of Allah |g, said: "The l^' ^ J*. <j>} If '^LP 1 iS? ^ ^•^~ 
Messeneer of Allah M saw some ?.- '..-.i .- ■ , . .- .> ->.- 
people riding on therr animals m , S 

a funeral (procession).. He said: HI 4)1 Jj^j <_S'j :JU» 3j§jf Jil J_?Aj 

'Do you not feel ashamed that the . 'iw -'ic ■ V' T' TV< J t i' 

angels of Allah are walking on ' ' ° J ■ ^ ' f~^ J t -^ A • J 

foot and you are riding?' " (Da'if) Js. 'djlz &\ &SU jl Jjiisii Vti 

Comments: 

The above mentioned three narrations are Weak; so, therefore, these 
narrations do not prove anything. It is not necessary to carry all four 
corners of the bier turn by turn, and there is nothing wrong in mounting a 
ride when, coming to attend a funeral. It is preferable that a rider always 
follows the funeral; however this restriction is lifted on the way back. 

1481. AI-Mughirah bin Shu'bah >- £^ . ^ - : j£- && _ U A1 
said: "I heard the Messenger of ^ - 

Allah il| say: "The rider should ^r <y, Jil ■£?■ If. -^^ ^^- '■■&& ^l 
travel behind the funeral 



The Chapters Regarding Funerals 385 J^ 1 ^ 1 u^ *^ ** ^J*' 

(procession) but the one who is 






walking may walk wherever he 

wants." (H«s«k) J^ij oi*^. : Jji; tii ^ ^jill i^. 

SjUaJI i_fll>- i.-fljll* :<Jjij *|§ 41)1 

Comments: 

It informs that riding a mottrit whilst following the funeral is permissible 
but not preferred, and the rider should always follow the funeral. 

Chapter 16. What Was t^' J, *£ ^ 4^ ~ (n " p^"** Jl) 

Narrated Concerning ; ( " n ^ ^^j, -, u | 
Walking Ahead Of The J ' V 

Funeral (Procession) 

1482. It was narrated from Salim O? 1 f ^? J '^ 51 4^ ^^ " ^ iAY 
that his father said: "I saw the £^ :] J$ j^ J - J- 3 (jl ^ 
Prophet, Abu Bakr and 'Umar , , % ' " „ 3 / . 
walking ahead of the funeral -'J^fc 1 ^ 'p^ 5* '^./V 1 £* <<!>&i 
(procession)." (Satofe) r^^i^.'p'/^t^^j 

tyfc>-j i LkA_^£.j -Uj-Ij i^jSLJI <UjwS_j 1 Tt^T liUi |_5S J^j^JI iJUjJjJI j-1 JJjj (*4^ 

Comments: 

'Following the funeral', the apparent meaning of this wording is that all 
people attending the funeral should walk behind the bier. But this Hadith 
(1482) informs that 'following the funeral' means to go along with it. 
Therefore those walking are allowed to walk behind the bier, thfey are also 
allowed to walk ahead of it; and walking- on the right or left side of the bier 
is definitely permissible: 

1483. It was narrated that Anas j ,.^'y^W Qj> f J; '^ fi£U - MKt 
bin Malik said: "The Messenger of ,, a " - , *<*-', ■ °- *»»..- 
Alah m. Abu Bakr, 'Umar and ^ ^« J^' <M ■& «jj <Jj> 



The Chapters Regarding Funerals 



386 



JiLiaJt ^p£ *L> U <-j)^j1 



'Uthrnan used to walk ahead of , r , f ,*,* ^ „,? . ,, ; 4 ,, 
the funeral (procession)." (Hasan) <-* ^Ji ^ v^ 1 r< ^ Jj * A * 

j& j& i§ ^1 Jj^j ^ ■ J^ viULS 

"" .- ^ * "" * te *r ' " 



1484. It was narrated from 
'Abdullah bin Mas'ud that the 
Messenger of Allah ^§r said: "The 
funeral should be followed and 
should not follow. There should 
be no one with it who walks 
ahead of it. "(Da'if) 



{y V1A£:V iSjLlsJL s-I^Y! >-j\> tj3 



J SP*" 






Chapter 17. What Was 
Narrated Concerning The 
Prohibition Of Wearing 
Mourning Dress During The 
Funeral Procession 
1485. It was narrated that 'Imran 
bin Husain and Abu Barzah said: 
"We went out with the Messenger 
of Allah JH to attend a funeral, 
and he saw some people who had 
cast aside their upper sheets and 
were walking in their shirts only. 
The Messenger of Allah % said: 
'Are you adopting the practice of 
the days of Ignorance?' or; 'Are 
you imitating the behavior of the 



^ii j *i>- u 4^ - ov ^>— *jd 



L! : 






f £3*. 



^ |g J.I J^ ^ l>-> :SlU ;j>; 

j^jjjl lj=-ji» -13 L.JS ^IjS .ojljr 



days of Ignorance? I was about to SjpS i^i* j**' i)T- *£•*** ^ ?, 



jj^— j 



The Chapters Regarding Funerals 387 JJU«JI ^ f b- U ul^i 

supplicate against you that you i *'f- .'n- • <■ -> •• •'.>•'. 
would return in a different form.' J ' v^ -r 1 '-F ^J* 3 ?-? 

So they put their sheets back on . iiSJj \jijki IJj j^-K^ 

and never did that again." 
(Maudu') 

Comments: 

The Muslims must avoid the customary traditions followed by the non- 
Muslims. The proofs of the forbiddartce of imitating the disbelievers are 
mentioned in the Noble Qur'an and Hadith. So at the occasion of pleasure or 
grief, the customs and traditions followed by the Jews, Christian and 
Hindus must be avoided. 

Chapter 18. The Funeral J> *\>- L* i—>C . - OA j^aJQ 

Should Not Be Delayed Once >^\f-' • - '. ' ri > * ■£ <i .'C' ti 

The Bier Is Ready, And The & ^ °^ H S~* H ^^ 
Funeral Procession Should (U ;lux)I) jlL 

Not Be Followed With Fire * * 

1486. It was narrated from 'Ali l^- '-^M ^ ^^ t&>- - UA1 

bin Abu Talib that the Messenger f , .* >, > „ .,-tf •- •»■ *, *■- 

of Allah £ said: "Do not delay ^^Cy.-^^-^J^^^ 

the funeral once it is ready." ^\ Ji ^ Ji "^S ^ ilii 5 \ £^^1 

(Sahih) "< ',','*,., %,,*■?/ ..-. 

i_?i' iy. Ix? s^ if" '5^ d^ ^-^ i-J" 



■ ? ^* 



,_l»lj*i Cj-bJt Jv'ifj tiif>- jjw IjJ- Vj i Ujjjpj jUv 
Comments: 

It also prevents lighting candles and burning incense on the graves. Because 
if carrying fire brands along with the funeral is forbidden, then keeping a 
fire over the grave in any form is of course forbidden. 



The Chapters Regarding Funerals 388 jJU**! v* *ts>- U *-»l9^ 

1487. It was narrated from Abu ,r^, _l£ <; iUJ !•&■ - UAV 

Hariz that Abu Burdah said: "Abu ^ /' , ^ „. 

Mrisa Ash'ari left instructions, '-J^ tjUIli <jj ^L. iiCI r^JlilSJl 

when he was dying, saying: 'Do - ( a , - ..„-•■:;, \, > %,-. 

not follow me with a censer.'* 1 ' *T ^' ^ "f\ <* ^' <> ^ 

They said to him: 'Did you hear Juj= y\ ^ji :JU ^.li- °S^ L'l o! 
something concerning that?' He 



said: 'Yes, from the Messenger of 






Allah m'"(Da'if) <j ^ $ ■% \j,£ .^^ jjj 

.^£j<fel dji.jli -\£ :Ji l'VA 

Ss £j?J>y5\ <0™=-j i.4j. jk*. ^ T^V/i:JU^l ^j^l [i j . «. , r7 situ, ij] IfZijPtZ 

Chapter 19. What Was jlJ Sli- U it - 1 p^wJi) 

Narrated Concerning One For „ i.*\.* i-,-- of- f. 

Whom The Funeral Prayer Is Cfc^* 31 # ^^ ^ c^" 
Offered By A Group Of (\n ji^i) 

Muslims 

1488. It was narrated from Abu G*j^. ;izl ^ ^^ £\ t£U - ^ 1AA 
Hurairah that the Prophet #| said: , a ^ / o ' f _' , ^ v. s ^ t ^ } 
"Whoever has the funeral prayer J} °o* 'y^^ ^ '0p> ULil :jiil olc 

offered for him by one hundred ~M M &' Cf "J& J & '?$*> 
Muslims, he will be forgiven." ^ ;'' - f "' , „ V 

(Sakih) ■ «*J j& h*£~^ s hi^&> J^> iy 11 

i _^f-'^\ # :j^^>^S\ JU-j "JIp-jj ff*-" o^L^l -LSji"**.}^ J^J Lf««9e**J - Tfij^ 

^T ^ -U~» ji> YYA/V: ~j^ ^t Xj= i_jL*-> 'j>-I lMj^ "^J Y < a/V: s-LJj ^11 iL-)«j jjlittVl 
t4j j^p ^1 ii^jj- ^ Til /A:ii?Ji i_^-lu= "Wj^ ^j jr^' ij ly'j^' f-r^ J l4 i "-rfy 

^j -1>J t *Ljt^« CP iSjJ -J^J tjAjij! TcJjLjj J ;_gjL>tJl 4*>-jJ Tt-XaJi jI /jJ »*L*>> <*5_j 

^s *i— ^ X& JjiLi 4jj tjlj^Ji OLJ hsSk* oJlIp Mj /jp *i/^ iSjji ^ V^J ^Jj^aJl 

1489. It was narrated that Kuiaib : ^>\y^\ jJliJl ^ ^*^1 ^-^ _ ^ iM 
the freed slave of 'Abdullah bin * ,, ,^,, ^ r ,' ,, ,. <s , 
'Abbas said: "A son of 'Abdullah ^-1 & J ^^ ^^ : (^ L * Cj>. J=». ^^ 



m That -which is used for burning incense, and they interpret it to refer to what Games in 
general. 



The Chapters Regarding Funerals 389 j^UssJS ^ *ks> t» vjl^jl 

bin 'Abbas died, and be said to - t „ ; „, , t '■ • -n f is'f, 

me: 'O Kuraib! Get up and see if S^ <^ <* ^ ^ ^ ^ J lJa, > JI 

anyone has assembled (to pray) ;Jfj ^fe ^ jii X£ J^J i_J^ ^ 

for my son.' I said: 'Yes/ He said: * , „ fl _ , „„. '„. -•-, 

'Woe to you, how many do you L - : J JUi ^ Cf- ^ **J ^ 4£U * 

see? Forty?' I said: 'No, rather ^f ^ ^., j; ^J£ -J t^ 

there are more.' He said: 'Take . L- , 



' Tic 



my son out, for I bear witness v -'^y °^ >^™-> : <-^ ■'?*> : °-^ 

that I heard the Messenger of .^ >g { .> v / v .^Jg. ?r --f 

Allah m say: "No (group of) forty „,,,.*, 77 , 

believers intercede for a believer, jti JjAj cuA*jJ a^-" 1 ^ -Ljrrf^ 'j^-j^^ 

but Allah will accept their -■ ,'.•., ., . „ -,f . .- .A ;„ . 1J£ . 

intercession" (SaHk) dj **^ ¥* & ^ * U ' J ^- & 

^ t^\j\ iJUtOs- ^> H\oA:.£ ti*A/U :.j-SCJl ^ ^U^' «=!->-' i^^l '-^hJ^ 

. <i <Sll n-F^ 1 "^1 ^:'" ^L; jjS^ij ^ '°>^-j Jj™j' djjbs- ^jlf- c^jii 

Comments: 

a. Whether it is a congregational funeral prayer or any other prayer, the larger 
the number of people praying, the more virtuous the prayer. Therefore the 
Muslims should join the funeral prayer with maximum numbers, so that 
every attendee of the prayer can achieve maximum reward for the prayer: 

b. This promise is for attending the funeral of individuals who do not commit 
polytheism. 

1490. Malik bin Hubairah Ash- j <■'■&> J} 'J. j&. y) &^- ~ UV 
Shami, who was a Companion of ,. <.. >.- ,<«- •;,,: * - * >* ,,, 
the Prophet ^, said: If a funeral <-r- * ■ <-r- <-p- 



G s > 



procession was brought and the ^ jujJ -^ njULif ^ JuJ^= U> tj ^j 
number of people who followed it 



was considered to be small, they 



'iij^ ^ ±? Cf- ^r 'if- 'S^ J> 



would be organized into three % JJ\$j t^liJ! i'J^i & SVC °^ 

rows, then the funeral prayer « ,, , _" ;-,../ ^ - * 

would be offered." He said: "The H? Jui L SJ%^ H,^ : ^ uZ ^ 

Messenger of Allah m said: 'No J^ *i 4i j^ g'^ -jfj^ ■ tl ^ 

three rows of Muslims offer the } r ' , s , ,~ ' j' 

funeral prayer for one who has ^* : <J^ ^.^' Jj^J '-'i ^^J ■ ^* 



died, but he will be guaranteed 
(Paradise).'" (Da'if) 






The Chapters Regarding Funerals 390 j^ttsll <^Ja .cL*- U uljjl 

Comments: " ' 

This narration is Weak, but other narrations support this view that if the 
attendees of a funeral prayer are few in numbeT, then they should stand in 
three lines. 

Chapter 20. What Was *\*k\ j^liyt-n- ,^-Jl) 

Narrated Concerning Praising * . . *!»-;, f- 

The Deceased (r ' * toJ0 ^ Jl ^ 

1491. It was narrated that Anas &j£- \\2i- ^ i^-f l£U - U^ 
bin Malik said: "A funeral „ -f • ' i* • ' .•: *° >,«*- 
(procession) passed by the ^ -^ ^ "^1 ^ t '- > ^ 
Prophet j§ and they praised (the ^ sjii^^^ljij^^ : Jll dJJt; 
deceased) and spoke well of him. ", _ f // c .. ,, 

He said: '(Paradise is) guaranteed &* > r -'^J 1 :JL ^ ' ^ ^ 
for him.' Then another funeral ot^jj : Jl£ t £* l£J£ ^jfi <jjtl>^ 
passed by and they spoke badly * ' 0> " , " ' ; 

of him, and he (the Prophet |fg) -^frj ;j*5 ^ ^ JjAj ^ : J^ 
said: '(Hell is) guaranteed for a y ^ .j^ ^, ^ 

him.' It was said: 'O Messenger of \r . ; ' , 

Allah, you said that (Paradise . '(j^jVl J> *b! i^-i dj~;^*Jlj 

was) guaranteed for this one and 
that (Hell was) guaranteed for the 
other one.' He said: 'It is the 
testimony of the people, and the 
believers are the witnesses of 
Allah on earth.'" (Sahih) 

. 4j Jjj ^j ,iL*>- Cj~L>- y 1 ^4^:?- t^yj^JI yj ^2 j I jf>- «Ul^ ^^ij j*;* t-jU 

Comments: 

a. Every human has good and bad deeds, traits, qualities and faults; therefore 
it depends on one's frequent and numerous deeds and the majority opinion 
will be considered. 

b. One should adopt good manners in life, and should try best to help others 
so that people express a good opinion after his death and invoke pleadingly 
for him from their heart. 

1492. It was narrated that Abu 
Hurairah said: "A funeral passed 
by the Prophet s|| and they 



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The Chapters Regarding Funerals 391 J^*-*" l^ *^ *•* V 1 *:' 



praised (the deceased) and spoke 
well of him and mentioned his 



good characteristics. He said: i ,.1^-. L^lit -^U iSjlI^ |1| *l!| 

'(Paradise is) guaranteed for him.' " , y e ' >,,,' - < '.- • 

Then another funeral passed by U/* r ■ (t °^-J* :JUi -^ V?& 

and they spoke badly of him and >_j& j ^ \QZ -jfc .^i d£ 

mentioned his bad characteristics, ' ' "' s " _ " ^ ,/' ~ s 

and he (the Prophet £j|) said: J ^ ' , ^+ i f^i -'^J* : <J^ -*r^ 

'(Hell is) guaranteed for him. You a . °^ ( 

are the witnesses of Allah on - 
earth.'" (HrtSflti) 

Jj^-* ji ■^o'" il^Jb- jy "j^-j i^^ t i^A/T : juj-1 t?-^! [j-*- eili^J] :s*jy>Bj 

Chapter 21. Where Should £jf j ^ tf it tf > -*-Jl) 

The Imam Stand When He , , - . - f * ' •» > J >■ ' 

Prays Over The Body? h^ J* J^ % \^l) fjfc 

1493. It was narrated from >f .<* , «„,-,.. ,,, .-;* , ... 
Samurah bin Jundab Al-Fazan ^' ' ^ - 

that the Messenger of Allah j|| '^jt^l b\j5> 'J, ^liAll :JU .Si.Li.t 

offered the funeral prayer for a ,', „ , re..—.*.* ., . , 

woman who had died in Nijus, m l ^ & '<^^' •** &&•&&> 

and he stood level with her JL> jgjj jj| J^,j 5f ijlj^ 1 '- , ^4 <ji' 

middle, (i.e. her waist)." (Sahih) ,-",', ^ , '. ".'.'- '*,.. "', 

1494. It was narrated that Abu :^J^i\ ^ -j, ^ S&S- - MM 
Ghalib said: "I saw Anas bin "< , , t ', , . > <s 
Malik offering the funeral prayer ^ <J* 'f 1 ^ & 'jJ 1 * Oi -^ ^-^ 
for a man, and he stood level with J± J^ '^ - ^'f ^ : Jli U> 
his head. Then another funeral , 1 , ,,''', 
was brought, that of a woman, %??■» -i^O J fe- f 1 ^ -J^-j jj% 
and they said: 'O Abu Hamzah! ^ ^ ^ ., jjg ^ t j-Y'f ..^ 
Offer the funeral prayer for her.' _ *, ; ^ ■ _' "' 



m The postnatal bleeding period after childbirth. 



The Chapters Regarding Funerals 392 ^iUjsJt ^h s^ U <—»♦$*! 



C-J lj I J>v* '~^'~ Ij i b - J LtJ \J 



So he stood level with the middle 

of the bed (the body was upon). 

'Ala' bin Ziyad said to him: 'O ^ iiSfi SJllJl Cj? f^ M ^ JjA3 

Abu Hamzah! Is this how you f ,- . -,'--.. f.„- .- '^ *- 

saw the Messenger of Allah |§ ty'^ hf ^^ so^ Crf f U J ■ <>^ 

standing in relation to the body of _ , ^ , . j ^ ( ^ rff- _ ■£ . j tf 

a man and a woman as you have 

stood?' He said: 'Yes.' Then he 

turned to us and said: 'Remember 

this/" (Hasan) 

.1 'XI'. r- i^JLojill <u~=-j tti i_JLe ^1 «iU C-jlA=- ^ V\ M '.?- <.*Ap J^> 

Comments: 

The Imam should stand near the head of a male and near the midsection of 
a female for leading the funeral prayer. 

Chapter 22. What Was u\Ji\ J, +V- U iU - (XT ^«i0 

Narrated Concerning ' * \ n .u-\\. u 

Recitation Of Qur'an In The ( Y Y «*J l) ? j Wl j» 
Funeral Prayer 

1495. It was narrated from Ibn ij |£j^L : ^£ ^ ii^f 1-}jl£. - UV 

'Abbas that the Prophet ii recited _ -„-.,;.,, .,-*.. ■*•',. 

the Opening of the Book (A/- a* t;!jU:ic: u? r? 1 ^ e ~^ ^^ ^ 

Fatififlft) in the funeral prayer. ^, ^ & ., ^ 4 .-*, - j~j, 

(P«'ijf) " * .'',-„..- 

h-^aSjA <. j_5_jAii ijlJij ojL*-j —J : Jlij 1 4j *^ aj J*>i ap ^ • Yl : ?- t <_j1^s]1 *^ iki SjL>JI 

Comments: 

a. Funeral prayer is a prayer and Surahd-Fdtihah (the Opening Chapter of the 
Qur'an.) must be recited in every prayer; as it has been mentioned in 
AMdith837 to 843. 

b. Suratul-Fdtihah is recited after the opening Takbir (Saying 'Allfihu Akbar' to 
commence the prayer). {Sunan An-Nasd'i: 1991) This is also the opinion of 
Abdullah bin Mas'ud t£&> as Nawab Wahi-duz-zaman Khan mentioned in 
the footnotes of Hadith 1496 in Sunan Ibn Mdjah. 



The Chapters Regarding Funerals 393 ^ttsJl ^ s^. U» wljjl 

1496. Umm Sharik AI-Ansari 'pf^ ^} Ji Jj^ ^'Os- - \i\\ 
said: "The Messenger of Allah & ^ .^ .^ >. > ? . ^ 
commanded us to recite the ' " * ' 
Opening of the Book (Al-Fdtihah) :<j±Sl\ ysx>- ^ *ui- iSjii- '*-f\* y\ 
in the funeral prayer." (Hasan) i *f' .■j*- . ».- >° >'\ .i 4 - 

jl jig 4il Jji^ ^S*' :c~5^ Z J l^ s I\ 
. *_jt5Jl amU? "j^^" (_f^ \'J*> 
^i j-U> Jjjt jy YoY:?- t W/To ;-j~£)l ^ tyijJJI ^j^' Ej-»»"1 •■fft/* 1 ' 

.cii jl TY/?': Jilj^M **« _,&! ^j ^IjJJl 

Chapter 23. What Was ? Ip1]| ^ *L>- U 4^ - <^ ,^—J'l) 

Narrated Concerning .." „;.-, , * r, .,<< ,. . 

Supplication During The (Yr ^° SjM > ^' <J? 
Funeral Prayer 

1497. It was narrated that Abu £i cs. ^^ ' -0 J) ^^ ~ u ^ v 






Hurairah said: "I heard the 

Messenger of Allah J§| say: 'When 
you offer the prayer for the s^i °^& tJIAij ^° x^>J ^p t^Jl^AJl 
deceased, supplicate sincerely for s , „ ' ' • ■„ „ 

him.'" (H«sa«) «^ ! ^ '4*? 1 "^H 1 Oi-r* 1 ^ <* ! 

* tf -- * J 1 . , -* * 

" 1 ^ 1*1 it * 1 -^'iS I I J ** p ■ -* 

pJLJw? U!^ - (J jJ!J ;£§£| 4JJI Uj-wj C-Ot*-*' 

Comments: 

The real purpose of the funeral prayer is to seek forgiveness for the: 
deceased. Sincerity of the heart is a condition for the acceptance of 
invocation. So every Muslim should learn funeral supplications, three of 
these supplications will be mentioned ahead. 

1498. It was narrated that Abu ^> €^ :^ ^ i'p git - \ %\K 

Hurairah said: "When the 

Messenger of Allah ^ offered the If- 'i>^! J>. ±*™ If <-j^~* $ 



The Chapters Regarding Funerals 394 JJU*J( ^i £,\=* U ^t^i 

funeral prayer he would say: s ,, - - s ., , . ,,., 

' AlMhummaghfir lihayyina wa ^ «J* '^ ^' <J* 'r**Ul 0^ *•*** 
mayyitina, wa shahidina wa J^, \i\ ,^ &\ J^ij 5£ : Jli s^i 
ghd'ibina, wa saghirina wa kabirina, „ t ' , s ? a , , 

wa dhakarina wa unthana . ^ J** 1 fP* :J J^ 'SJ%- ^ 
Allahumma man ahyaitahu minna dj^ tlj-i^j '&^j li^tij d-&} 
faahyihi ' alal-Islam , wa man '"' s ^" ( '" 4 "^, _~, 

tawaffaytahu minna fa tawaffahu tf~* % ^"-s^ 1 li* pi^ • ^»15 ^j^J 
'alal-iman. Allahumma la tahrimnd ;- £,,* f >-.f„; . -.- ii-sli f' 

a/rata aw la tudillana badah. [O ~, ' _ " 1, s " 

Allah, forgive our living and our ULi; Yj »j>-l li^jij V l^' •d'-w'VI 
dead, those who are present and ,,., 

those who are absent, our young " ° • 

and our old, our males and our 
females. O Allah, whomever of us 
You cause to live, let hirn live in 
Islam, and whomever of us You 
cause to die, let him die in (a state 
of) faith. O Allah, do not deprive 
us of his reward, and do not let 
us go astray after him]."' {Hasan) 



a yiS JLft I 



Comments: -^ 

a. As the real purpose of funeral prayer is invoking for the dead, but at this 
occasion other Muslims should also be included in the supplication. The 
supplication mentioned in the Hadith is such a supplication that is for all the 
Muslims. 

b. 'Deprive us not of his reward' means showing patience for the death of 
relatives and friends, and also the reward for other related good deeds. 

c. 'Let us not go astray after him' means that in bereavement of death, let not 
acts that are forbidden be committed, which are instigated by one's inciting 
soul, and by the whispering of Satan; which is misguidance. 

1499. It was narrated that j^l^l ^ ^^1 '&. l£U- - U-H 

Wathilah bin Asqa' said: "The ■& ,' > > . > , ^* , ■ - * 

Messenger of Allah ^ offered the L '~^ : f^ oi ^ ^^ '^^ 

funeral prayer for a man among ^ \'y£ '£ ^ Jj^ : ^ ^ '^yj, 

the Muslims and I heard him say: ' * , , ,*".-; 

'O Allah, so-and-so the son of so- J^ :Jli £^^ 1 Ji *^J h* 'o4^ 

and-so is in Your care and under ' ijs £A\ ^' jij Ji gg 4 1 J^j 



The Chapters Regarding Funerals 



395 



JjLUstl ^£ jrU> to *-jl»l 



Your protection. Protect him from 
the trial of the grave and the 
torment of the Fire, for You are 
the One Who keeps the promise 
and You are the Truth. Forgive 
him and have mercy on him, fox 
You are the Oft-Forgiving, Most 
Merciful." (Hasan) 






jj^l 



oJ^ 



ty 



n 



-T :?- cc~JJ sUjJI 



jL> tJjL»Jl lijb ^JjT 



Lv^l : 



SO*** 



Comments: 

a. The punishment of grave is true. That is why the Noble Prophet s|§ sought 
refuge for the deceased from the punishment of the grave, but this is a 
matter of the Unseen world. 

b. The punishment in the grave is also inflicted for sins other than disbelief 
and polytheism, for example, not protecting the body and clothes from 
urine and backbiting. 



1500. It was narrated that 'Awf 
bin Malik said: "I saw the 
Messenger of Allah ajgg offering the 
funeral prayer for a man among 
the Ansar, and I heard him say: 
' Allahumma salii ' alayhi 
waaghfirlahu warhamhu, wa 'afihi 
wa'fu. 'anhu, waghsilhu bi ma'in wa 
thaljin wa baradin, wa naqqihi min 
adh-dhunubi wal-khatayd kamd 
yunaqqath-thawbul-abyadu minad- 
danas, wa abdilhu bi ddrihi damn 
khayran min ddrihi, wa uhlan 
khayran min dhlihi, wa qihi fitnatal- 
qabri wa 'adhdban-nar. (O Allah, 
send blessing upon him, forgive 
him, have mercy on hinv keep him 
safe and sound, and pardon him; 
Wash him with water and snow 
and hail, and cleanse him of sins 
just as a white garment is cleansed 
of dirt. Give him in exchange for 
his house a house that is better 



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£-b- : *-S^~ <y. 












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.ai> i_ap(j 4*ti>j ,<u^-jtj ii jA^(j 
"& [jZdks i^JI j| US' qikijlj 

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The Chapters Regarding Funerals 396 j^U-sJI ^ «L> U i^Ijj! 

than his house, and a family that is 
better than his family. Protect him 
from the trial of the grave and the 
torment of the Fire).' " {Sahih) 
'Awf said: "I remember standing 
there, wishing that I was in the 
place of that man." 

-Lil j ^ji <w^2j> ^ jfA JtJ? ^> \ • A'.f- t M / 1 A : ^ I jJi) 1 *>- ji- 1 [p^jsr^?] : TTj jil 

Comments: 

a. This supplication is also important from a point of view that the 
supplication within is solely for the deceased, which is the real objective of 
the funeral prayer. 

b. It has proof of the punishment in the grave. 

c. It proves leading the funeral prayer with a loud voice. 

1501. It was narrated that Jabir &jJ- :j^ <>■ ^ ^ £&- - ^°'^ 

said: "The Messenger of Allah g|, z „ , „ , „ , .„..,.,■ „ 

Abu Baler and 'Umar did not give &} ^ '-E.^ <J* '4^ oi o*^ 

us so much leeway in anything as & \ J^j & ftf £ : J U ^ \J. %£ . t j^\ 

they did with regard to the prayer „ , .*'*>"'"".„ 

for the deceased," meaning that ^ Jir- j P 1 ^J <■& y) ^J 'IB 

there was nothing affixed." -J ^ ,^j ( J^ :V&1 ^ l/tl 

(Dfl'i/) - -' • 

.<dU! rio^lU/iuian:^ tj Ji;l [i_i>*^> «LJ] :»$>»«: 






Chapter 24. What Was J^ 31 J ^ U V 1 ! - (T * I**-** 1 ) 

Narrated Concerning Saying ( Ti j^,} ^f £|£jj k 

Four Takbir In The Funeral 

Prayer 

1502. It was narrated from oi ^**- Lrf 4"^ ^^" ~ ^* ,,|i 

'Uthman bin 'Affan that the . ^ • *u .■- >■ 2-.>ii i-ri*'' . ,z- 

Prophet ^g offered the funeral - " * ' 



[aI Meaning there was no specific supplication designated, according to : the chapter heading. 
However, the apparent meaning may also imply no restrictions on the times it may be 
performed. 



The Chapters Regarding Funerals 397 jiliasJS ^ sls> to s^jIjj! 

prayer for 'Uthman bin Maz'un, „ , . , _ ■ ,„ > ^ <4 , 

and he said four Takbir over him. ^ ^ t- ^ '"u" -<■ Cf- 

(Da'if) ^ 1>\1& 'J* i^ysUJl ^ -Ljyi v^ Jj** 

' , * J, ^ " 

. l*jjl <Cl£- ^ISj OytJOjo 
, "tdjiJ V 1 • : 7- i j& i [ I -i>- i_a-ji^a ojU—J [ : ?cij>£ 

Comments: 

Despite this narration being Weak, it proves an authentic issue because 
other authentic AMdith support it. 

1503. Al-Hajari said: "I prayed j&L gjj. : ^i ^ ^ tijJ- - \o>T 

with 'Abdullah bin Abi Awfa Al- ', , ( , • ,-•* „' "' , ,• , , „ 

Aslami, the Companion of the :JU i-^4 11 &A^- : ^^ J| i^P 1 

Messenger of Allah & offering ,^JjS\ Jjf J ^ 4.1 & « 'cjU 

the funeral prayer for a daughter *, " ' 

of his. He said Takbir over her -*J ^' ;j% o^ §1 ^ J>^j ^-^\3> 

four times, and he paused for a ',.\ .- ,«,, -.- ; s--^ r ,°f ,,if;. „<«■ 

while after the fourth. I heard the " ' ; ' ' " 

people saying Subhan-Allah to him <_s^ljj ly* ii 0ji~~j fj^' cJL^i :Jli 

throughout the rows. Then he a - , t ,,.»* *■- t > * < -> j 

said the Salam and said: 'Did you </' ^ f^ 1 : JU r r 1 * -S^ 1 

think that I was going to say a p ; JU .^i £^j : l^Jlf ?LU ^ 

fifth Takbir?' They said: 'We were ,*'.,'--■»■ ■ 5 - '- -"-•* . JS 

afraid of that/ He said: 'I was not J& ^ M ^ JjAj ^j • lP t t^ 1 

going to do that, but the ft, -^ u ^ ^^ ££^ «i _' u -f 

Messenger of Allah H used to say " , „/,,"„-• 

four Takbir, then pause for a -p^ p "J>*d 01 
while, and he would say 
whatever Allah willed he should 
say, then he would say the 
Salam/ " (Da'if) 
<_£jjt^J! *JL~s /v r»— ^1^ L ^!^ 5, ~ Cy ^^ l ^ °^ / ^ - ^*^^1 <^- y>- 1 b. rt.^.1/? ojlLmiIJ !«jjej 

Comments: 

It is known from this, that Allah's Messenger i§| would sometimes make a 
final salutation immediately after the fourth Takbir to end the funeral 
prayer, and sometimes he would invoke a supplication after the fourth 



The Chapters Regarding Funerals 



398 



jJUaJl (_^ «U> U tjf^ji 



Takbir and then make the final salutation. Therefore both AMdith are 
correct. 

1504. It was narrated from Ibn '^jj, j ^frj] .LL* ^1 l^li. - ^."f " 

'Abbas that the Prophet 5I| said , _ *"'.*.' ^ , 

Tafcbir four times. (Sahih) '■ LP 15 i*^ i? J? j^ 1 J t^llSJl ^ 



Chapter 25. What Was 
Narrated Concerning One 
Who Says The Takbir Five 
Times 

1505. It was narrated that 
'Abdur-Rahman bin Abi Laila 
said: "Zaid bin Arqam used to 
say the Takbir four times in the 
funeral prayer, and he said the 
Takbir five times for one funeral. I 
asked him. (about that) and he 
said: 'The Messenger of Allah jg§ 
used to do that.' " (Sahih) 



(To *i>d\) llU- 



\5jJ- :jL^ ^ Alio UjJI>- - \o«a 
i^ 4 , " ■ tf-' i'^' ■ '■ - J » V -' 

* , ' f " i i^i < ■ <r" J " '■' 

JJj ilS :Jls J3 J\ ^ c^'J'i •& °ji 

JS -olj -Uj! lgSb>- J# ^ ^jl ^1 
-r ,i ',\C ■"if,' i*"' -Ti- 7- 

Comments: 

The narration informs that proclaiming five Takbir is also permissible. In 
this form, some supplications are made after the third Takbir and some after 
the fourth Takbir, and the salutation for ending the prayer would be made 
after the fifth Takbir. 

1506. It was narrated from Kathir : i?CM J^ ] J> '<*-£ v sX ^ - ^« ' 1 
bin 'Abdullah, from his father, . ■ < ;' a -.^w ( k *• J ..--i v?-'- 



The Chapters Regarding Funerals 399 J^^«" ^ *^> **» V<>i' 

from his grandfather, that the 4 ,',*-* f » - . ^ f = -• i , •- 

Messenger of Allah gig said the - -^ J - • u- ,.. u- - ,. 

Takbir five times. (Sahih) . i.'.^.-l "^ ]|§ 

Chapter 26 What Was S^UaJl ^ *L£ U <I>£ - (Yl *«JI) 

Narrated Concerning * i°t n T' 

Offering The Funeral Prayer Ofiiidl) JikJI J» 
For A Child 

1507. Abu Juhair bin Hayyah £jj &ji- : jLlJ ^° Jl^ L&U- - \o«V 

narrated that he heard Muehirah >, .-> *■- > , ,-'A' -'w- --r* -" 

bin Shu bah say: I heard the '* ' "" "' ^ 

Messenger of Allah s|g say: "The ^ aUj ,^lc e^^ ^V 1 <j| j^i ,jjl 

(funeral) prayer should be offered , ,« -*„ ,, „,, s ';*' 1> 

for a child.'" (Sflfeift) £*- ^ *^ <* j=*- s*, 1 ^ : ^ 

. * , j . * -"., ■> „ -■ <° 



J a * ; J 



.«-£!# JU4 j&h* :Jj^S 

Comments: 

Funeral prayer for a fetus may be performed only if it is miscarried or born 
four months after the pregnancy, for this is the time when the spirit of life is 
inspired in to the fetus. Therefore a fetus will only be considered a deceased 
person if it dies after being inspired with a soul. 

1508. It was narrated from Jabir &jj- :j\Z* ^1 JUL* &!>■ - ^e*A 

bin 'Abdullah that the Messenger __ ^ t fi i ., !I _ .^ ,. , t 

of Allah jg said: "If a child utters ^ if '^ -* 1 ^^ -^ <*• C*^ 

a sound (after being born), the £j, .0 & j^j j^ : ju j,| j^ ^| 

funeral prayer should be offered ' ~ ' _ „ s i' 

for him and (his relatives) may ■ "^JJJ ~Q* C^> tg^ J**""' 
inherit from him. " (Da'if) 

JUj t (Ja^jS/lj pWiJl v_^U. ^ijJall) ^^^1 J-J-l ^ JU-L- Ji> ^ l \ 1 A/S: ( _ s 4 fc Ji 

/r:,^^^.! J JiiUJi *j«j. t Ljc *iii *iiijj tj^iJi -tyi J* rsitru/i^uJij 



The Chapters Regarding Funerals 400 JJU^tl ^ g\=» W v'W' 

Comments: 

A child crying after birth is a sign of it being alive, therefore if it dies 
shortly after the birth, it will be considered just like a person who lived for 
a long time and died. 



1509. It was narrated that Abu 






Hurairah said: "The Prophet sp J < 

said: 'Offer the (funeral) prayer °SiS* ^'5^ '•*%} if '■•&■ if- <jJ^^ 

for your children, for they have ^^( u_ , fT, ;# ^ ^'.^ 

gone ahead of you (i.e. to prepare i ' t *^ "^ ' J — 

your place in Paradise for you). " . tliCferjil ^ l^li 

(Da'if) 

Chapter 27. What Was P^< cs* £l *- ^ >-^ ~ (1fv r^ 

Narrated Concerning The -rj - >;- ggg ^, j ' - -, fe 

Funeral Prayer Offered For '' J ^ ' J m ' y -^ J ^ ^ 

The Son Of The Messenger (vv ie*di) 
of Allah || , And The Report 
Of His Death 

1510. Isma'il bin Abu Khalid :p^|^^ lUi 61^ - \«1« 

said: "I said to 'Abdullah bin Abi ,.*,"'/ '^, ■ -» s ,j ^ 

Awfa: 'Did you see Ibrahim, the iji J^ L *-H ^^ : j^i Ji - i ^' ^-^ 

son of the Messenger of Allah . ,r.f f - 4,, jl^J ^ :JU' .dti f 

W He said: 'He died when he ,,.,',' " ' , " „ 7 

was small, and if it had been ; J^ ?5H ^! J-?^J O? 1 j^?'^ ^-50 

decreed that there should be any '" '■ k? °\ * •' 'Y * • ' ''' * v 

Prophet after Muhammad §|, his ' °-** i ^ &* ^ J ' J ^ s -^ ^ 

son would have lived. But there is ^ M ^Jj . J^l ^iUJ £j j|| j^J 

no Prophet after him/ " (Sahih) " "' ,.„, 

Comments: 

It indicates that none was granted prophethood after Muhammad, the 

Messenger of Allah 3j|, and none will ever be granted it. Were there a 
continuation of prophethood in the people of Muhammad j§|, then it would 
be given to his son Ibrahim'. When his son had no chance of it, then how 
was it possible for anyone else! 



The Chapters Regarding Funerals 401 JjUs«t I ^k j:\s* U i_j I^jI 



1511. It was narrated that Ibn . , s '* >■ i-n ',"■ t-tf,- i„t» 
'Abbas said: "When Ibrahim the ' „ ' „ ' , 

son of the Messenger of Allah g| (*?£l3i| ^^ : 6i-$ 1 ?' S- 1 ^ S? 3 J^ 'H^i- 

died, the Messenger of Allah |g . , ^ ;J , , >>-•], *.-;'*- .',!';■' " ( 

prayed and said: 'He has a wet- 0* ' .- l* p-*^ ."'■'" ^ 

nurse in Paradise, and if he had oU it! :JU ^fe ^1 jp t^dL 
lived he would have been a Siddu; . a t , s _ ' ,, '-,/,.,' 

and a Prophet. If he had lived his ^' ^J J-^ II 5*' J_^J ^ (^*^J 

maternal uncles, the Egyptians, j^ .^j| j- &^J £ $l» :Jbj H 
would have been set free and no „ -„ - - - ' » - «■ , ', - - 

Egyptian would ever have been ^-^ J 1 ^ ,& ■ ^ ^-V ^ lA^ 
enslaved.'" ' (D<i'tf) .^ j^, ^ ^.ft^f 

Comments: 

Shaikh Albani said that this sentence 'had Ibrahim survived, he would have 
been a prophet' is not proven as part of the prophetic saying, but is true in 
it being the statement of the Companions. 

1512. Husain bin 'Ali said: l£U :h\'jU ^ 4)1 jl£ l&U - \e-\r 
"When Qasim the son of the . „ .„: % >. , * ,;* , „, r ,% 
Messenger of Allah £ died, & ~^' ^ ^ f - ^ :ijb * *\ 
Khadijah said: 'O Messenger of l^J ^ tj^Ail c-1 *ItU ^ tZ'\ 
Allah, the milk of Qasim's mother ,,' , ,° '* t , s - /- „ ,° 
is overflowing. Would that Allah <*' r^ 1 <?^" ^ : Jli ^ ^- O^ 1 
had let him live until he had &\ j^ % : *^ ^£Jll gg 4ii J^ 
finished breastfeeding.' The ' a _ ^ ] , ,' ,„ "^- '>■ >' ^ 
Messenger of Allah |§ said: 'He J^ °^ ^ ^ > -^^1 &3 ^ji 
will complete his breastfeeding in *.,» .« 4,1 't *- 'ti- ' J -i -. -• >:.•- 
Paradise' She said: 'If I kr!ow f , ^ J ^ ^ -«*K? J>^ 
that, O Messenger of Allah, it Si* JU*I ^J : cJ IS l ««Jl ^ *?t^j ? UJj. 
makes it easier for me to bear.' ', j, -..c: ?„.f „o ?„,? j, ', .,, ., 
The Messenger of Allah £ said: J ^ J J ^ ''^ &* °^ ^ J ^" J k 
'If you wish, I will pray to Allah JUi SjI cjjH cJj, ^,|» :^ 4:1 
to let you hear his voice.' She . , - , „ , - , ^' _ <> 
said: 'O Messenger of Allah, c> J^ 1 "J^J L - :oJU S4: >^ <il-iiU 
rather I believe Allah and His _ %j£>jj '& I il^f 
Messenger.'" (Da'if) 






The Chapters Regarding Funerals 402 JiU^JI ^i *U>-) U i-jl^i 

Chapter 28. What Was < , .. .„.,„,„ ,.. 

Narrated Concerning The S**? 1 ^ *»»■ ^^ - Cr A ,^-J I) 

Funeral Prayer For The (ya «^]|) Lgiij *Ij$&M le 

Martyrs And Their Burial ' '' ' ,' 

1513. It was narrated that Ibn \jsl ^ &\ ££■ 'J, Hii t&Li- - \*W 
'Abbas said: "They (the martyrs) % .„'-,., 4 4 , , . ° - ..£ <s , 
were brought to the Messenger of s£ ^ x ^ ^ '^^ & f^- -«' bjlji 
Allah £ on the Day of Uhud, and ^f : ju ^tS ^ ^ i~& & i& 
he started to offer the funeral % '_ 'i ' ,,'~ , r ' 
prayer for them / ten by ten. <J^*i J*^ •^ l \y- *8 ^' j>^j p* 
Hamzah lay wheTe he lav, and -" ,-* -•> >*.,, .,-j-- .-I- r- 
they were taken away but he was ? * ^ 
left where he was." ^ (Hasan) .fypf> j* ^ j*j ^y^'jt 

_ -»r*J Vr— 5 " •■^-"J ° '1"/^) jIj^JI ,JL«j 

Comments: - 

a. A martyr who is killed in the battlefield fighting against the disbelievers 
will not be washed, even though the washing of sexual impurity was 
compulsory upon him; rather he will be buried with his fighting clothes. 

b. Imam Ibn Qayyim says: "The correct opinion about performing the funeral 
prayer for a martyr on the battlefield is that both the views of performing a 
funeral prayer and not performing are authentic. Both views have valid 
proof." 

1514. It was narrated from Tabu i .f,. ,'f-:f . •> >• ■>« -.» ,-i* - . „, , 
bm Abdullah that the Messenger " ' hr 

of Allah s|| used to put two or o*=-*)\ j4* if- "-^lf? ui 1 d* '^*-*' cri 1 

three of the slain of Uhud in one 1. „, . , , /, '...,' „ .- . 

shroud. He would ask: "Which of - [*? 9 1 - £* & tt i u > ^ ^ ^ 

them had memorized more J&'J 1 * '£ ii*J 5^ iH jbl Jjij 5f 

Qur'an?" And if one of them was ' t * „ ai ,*'«:. - = 

pointed out to him, he would put r ^ f? <J ^ <J* & ?^ 

him. in the niche-grave first. And yj{ |^ of^T^aJLJ ilif _^f l^f». : J^ 

he said: "I am a witness over ^ ,' ' s ^ . < ' ^ 

them." He commanded that they ^" : <J U J V s * 131 ^ *^* f-?£^ Jl ^ 

should be buried with their blood, t • ^ ■ .^ ^ s ^ J^ |j 

and that the funeral prayer should l '" ' -' '^ ' ' \ 

not be offered for them and they • \y^-*t '^j '^fc^ J-^j JUj. 
should not be washed. (Sahih) 



[1] Each time the Prophet H offered the funeral prayer for a group of martyrs, Hamzah 
was among them, so he offered the prayer for him repeatedly. 



The Chapters Regarding Funerals 403 j^UotJI ^4 tlij- U *— il^l 

Comments: 

a. More than one person may be buried in one grave in critical circumstances. 

b. Memorizing the Noble Qur'an is an honour which should be given respect 
even at the burial. 

1515. It was narrated from Ibn ^ £^ :^j ^ ilii t&U- - \o\o 
'Abbas that the Messenger of - ' '"' ' , 

Allah $g commanded that the if i^O j? jU^ If 'f-f 1 * i^ 1 

weapons and armor should be ;. -, > - if .n- ., - ^J . , 

removed from the slain of Uhud, ; , ttt *' U ,i \, ' t" 

and they should be buried in their -Jij^Jl '*%£ V%. o'\ J^l l Jii> y>\ |j§ 

clothes stained with blood. (Da'if) . . . . ^«» ;f^ * Uu- 

^y T^Ti:^- ijwi; JL^iJl j v^ 'jSU»J! i*jta jjf isr-j>-t [i_iL*^ «li~il] :«jm£ 

.*J IjjJ^ »wsLf jjj (jWj iV*T:t- t/»Ji£; Jik>-I itLkt * "i; *-^U- jj ^^Le- iJuj^j- 

1516. It was narrated from Aswad ^ ^, j tJ i^ ^° fUU liS»- - ^H 
bin Qais that he heard Nubafh Al- ^ ^ }= /__, ^ ^ , ; e ( 
'Anazi say: "I heard Jabir bin "^ Cf. ^^ Wjj ~ : ^ u " -J*^ ^ 
'Abdullah say: 'The Messenger of ££J, ud ^ ^ j yjiSii ^ 
Allah $g commanded that the slain ,' ' , . * ' . ' , 
of the battle of Uhud should be ty :J_>£ *mI a^ {y yM- c~**^ :Jji 
returned to the battlefield; they had t, , *,r ;f , j>f T:= *<\ &&. t\ '\ >- 
been moved to Al-Madinah.' " ^'- T ' LJ ^ ^ ^ ' ^ 

Comments: 

a. The martyrs may be buried near, or even in the battlefield, instead of a 
general cemetery. 

b. Taking a dead body to another city for burial is not a good practice. 

Chapter 29. What Was S'sUJI J i\>- U J^ (Y* j^-JO 

Narrated Concerning .„ ..*,,. „^;, . i( " n T' 

Offering The Funeral Prayer ( Y * ^° ^" Jl <J > L ^ Jl > 
In The Mosque 

1517. It was narrated that Abu t£U :jJU^ ^ ^ S&Z- - \o\V 



The Chapters Regarding Funerals 404 j^U»Jl ^^3 its- U s_ t\$a\ 



Hurairah said: "The Messenger of {„,..,., . ? . . , * ., 

Allah |§ said: 'Whoever offers the <ss* &^ & "7*' ^ #' ^ & J 

funeral prayer in the mosque will &\ J^j JU : JU i'J{Jk J\ ^ tiil^i 

have nothing (i.e., no reward).'" „ ^ ^ "« 

(Hasan) t^U) J jjlij- ^ <.^U ^i» :if 

tJL>t~*»Jl ^ SjU^d! ^jlf- SjlrfiJI i_jL iJjIi>J| Ujb jji 4^_j>-l \_^y~&- eiv*»J] : «i j>a 
\j*^ay* Ji>*j *J \h\ by J>\i\ C-jlf3 tJ>t-^ttJ1 J ?-^J^ ^J^ 1 ^! ^dW^ :?*JL^> -V> ^ ^ / ^ • f-r*fer ' 

Comments: 

This Hadith is also quoted in SMnan Abu Dawud with the same wording: "He 
who prays over a funeral in the mosque does not get anything extra." 

1518. It was narrated that Gljii ;£li ^1 ^1 ^ jJl CIjlS- - 1*1 A 

'Aishah said: "By Allah! The <- r .r, *. >"■? ^ - - «-> >• , ' , 

Messenger of Allah % did not iU ^ ^ CT b "^ J : ^^" ^ ^ J ^ J - 

offer the funeral prayer for Suhail &[ jIZ Jl & ^£ tSSUi ^ ^U> ^ 

bin Baida' anywhere but in the * ' , _ , , „„ " ' t 

mosque." (Saftjfe) ^ u S^J :dJli'iisl* ^ tj?jll £ 

Ibn Majah said: The Hafifft of j -ft j.^ ^.1 J^d, Jli $§ At J^j 
'Aishah is stronger. " 

.(_5j3i i*isli> iij^>- :i>-Li jjjI Jls 

Comments: 

Imam Ibn Majah means that the legality of offering the funeral prayer 
inside the mosque is more authentic, because the Hadiih (1518) legalising the 
performance of the funeral prayer inside the mosque is relatively more 
authentic that the Hadith (1517) of prohibition. 



The Chapters Regarding Funerals 



405 



jJUa^l yj a\z? U i-jijjl 



Chapter 30. What Was 
Narrated Concerning The 
Times When The Funeral 
Prayer Should Not Be 
Offered And The Deceased 
Should Not Be Buried 

1519. 'Uqbah bin 'Amir Al- 
Juhani said: "There are three 
times during the day when the 
Messenger of Allah |g forbade tis 
to offer the funeral prayer or bury 
our dead: When the sun has fully 









: Jj^I 



:JU r Lj 



C •-> ^ 



^ 



risen (until it is higher' up in the i^ -jj; ^J, ^ ^zJ£ ^L^ 

sky); when it is overhead at noon, , , , " ' * . 

until it has passed the meridian: Q^> <->' ^^ Sg #"' J ^^J lJli olc-u. 

and when it is starring to set until j. »1|, >ff; - .'i:.' « ■'"•(' • 

° (j-A-JI ^AljJ ^ bbj>. ^-3 j-Jb jl ^J 

flu *-i'.i * - , -1,. 



it has set." (Sahih) 



<_r^ 



* ?°~i 
i~jj*j 



AV ^ : 5- t Ljj ojl^Jl ^ ^^j ^1 cjlijVi uL t^jjL^Jl ijiws iJ — « a^-jj 1 ! '. 7*±j>u 

A' » , 

Comments: 

a. As the regular prayers are not permissible to pray at the prohibited times, 
similarly observing funeral prayer is also prohibited at these times. 

b. The burial also must be avoided at these times, except in special critical 
circumstances. 



1520. It was narrated from Ibn 
'Abbas that the Messenger of 
Allah §| placed a man in his 
grave at night, and he lit a lamp 
in his grave. (Da'if) 



" ?- 1 % \\ vj jLgj^4 Lj JL>- 



\of. 



$P 41)1 Jj^j (J I ^U- ^j! j>P tjUaP 

\f sliiff ^jE ittjl. jijj pU^Jl ^ iiJi^ jj J.I^lJ.I ^jt- j:UJl jj jj^ij tiojj- jjj 1*0V:?- 



The Chapters Regarding Funerals 406 j^^*tl w^ *L>.W i-ji^jl 

Comments: 

a. It is permissible to bury a dead at night under exceptional critical 
circumstances. 

b. Carrying a torch or lamp is allowed for burial at night even if it has to be 
taken inside the grave. The prohibition of burning a torch or lamp over the 
grave is after the burial. 

1521. It was narrated from Jabir i^jS/I 4il xJ- ^ /jli- BjU- - \o^\ 

bin 'Abdullah that the Messenger s» „ „ , „ , „ „ * , ,-« , 

of Allah m said: "Do not bury '4^' "V- <* (^4 & '£&» ^ 

your dead at night unless you are : Jij <fc| xi- £ ^ ^ <.j£}\ J "^ 

forced to." (Da'ifl , , , '„ " '*"',, 

j^Uji IjaJb" "Sin :|g <iii J^j Jli 

.te. ^ (tiDjJL— eoJ^-j LOj-ej o\o t o^r/l :^jUUJ jlfil ^l*. JJJl ^ijilJ ^Ijj 

1522. It was narrated from Jabir :^ii:jj! Sl& ^ ^,&j| l&U- - toTY 
bin 'Abdullah that the Prophet f| . J -, ' . „ , , , * • ,- s , 
said: "Offer the funeral prayer for <J* '^ ^' ^ 'r^*° ^ ■*=$' ^"^ 
your dead by night or by day." ^ «,f ^ ^ ■ ^ ^ t ^j, f 

(d«'ijo ■-«. ,;, -, - > -;*, •- 

J£1U ^uji j£ |JL>» :JU H 

tUiJi ^ jj^-^i (jj cjr* 1 ^ "*^I -*i~Jl ?w Oj. 'jj*^ 1 Uijl V^*:»- t/iJL£ jji^IjjIj $ <djj 
. ~£L* ^jj tjssJiz- <^ry Y"l \ /Y : ^_-j J^iJI c^j^j y 1*^ <L*^ j^l *wjU^?1 

Comments: 

The prohibited times for prayer are mentioned in Hadith 1519; the funeral 
prayer may be offered at any time other than the prohibited times. Offering 
the funeral prayer at night will have less attendance, as perhaps many 
Muslims cannot be informed about the funeral, or despite being informed, 
attending it during the night will be difficult for them. Therefore it is best to 
pray the funeral prayer at a time that the maximum number of people can 
participate. 



The Chapters Regarding Funerals 407 JiU*)S ,*k *!*• U» ul^ji 

Chapter 31. Prayer For The £ .^, * : ic - <n ,^J|) 

People Of The Qiblah ^ ' * V. f^" 

on «>ji) ;OI Jil 

1523. It was narrated that Ibn -J^ >■ *£ t : *f ^ _ mT 

'Umar said: "When 'Abdullah bin * ^ ' * ' 

Ubayy died, his son came to the J* i * a ' -h? a* 's*5*" Crf ^s-^i ^-^ 

Prophet m and said: 'O i, *•- J,t ,*\ . '.,: ,^. .. - .,; 
, ««-. ■will J-p 'Jjj UJ . JLs j^ /)j! /> i*sb 

Messenger of Allan, give me your ' ' - __ __ - " ,y 

shirt so that I may shroud him in U : Jlii £| ^Jl J| &l ?£ ^1 ^1 

it.' The Messenger of Allah H -..^ . ,.*.J -. , ; , .f M -. ,, 

sa:d: Notify me when he is ready "" •" ^^ ' J ^ J 

(i.e., when he has been washed £jj\ Slj! lIJG «£ ^JiT". :^j| Jil J_^i.j 

and shrouded).' When the " *.*> ft ,_, ' ,- "- , „- * ,. f 

Prophet jg wanted to offer the : ^U^J! ^ >* <J JlS ^ ^U~ jl g| 

funeral prayer for him, 'Umar bin Jj jui .|g| *Ji\ di. l.^i . ill iili tf 
Khattab said to him: 'You should _^ „ "' '* , 

not do that' The Prophet £ ft J&^r 'Cpjt*r '&. u >* =51 <Jr' 
offered the funeral prayer for him, j^ [A . . ^ ^A ^^ <j ^ 
and the Prophet jp said to him: T ,,, ^ * ,* *, 

have been given two choices: n-f~j ^=J ^r c^* X>^ '.'j\sZL> ^1 
"...ask forgiveness for them r . .. , n ^ E *i r "if <T iTI -i< 

(hypocrites) or ask not forgiveness -^ ^ *-* I 

for them.,..'"™ Then Allah - ^^, & j :4)l ^ ^ jfl 
revealed: 'And never pray (the . / ^ - . s ' . . 

funeral prayer) for any of them [£s^5 ji jt*" t^* f *3^ '-'' W' 

(hypocrites) who dies, nor stand 
at his grave/" [2] (S0W/1) 
Abu 'Abdullah said: From this 
Hadith we understand that 
standing at the grave is an act of 
kindness to the living. 

. 4; ^fttP ^ -dlljljJ- lijJL^ jjjl Y VYi : 7- t j^jlS^-lj 

Comments: 

a. Allah's Messenger ^§| granted his shirt to the son of 'Abdullah bin Ubayy 
just to console him, it was to be put on his hypocrite father. 

b. The shroud consists of simple sheets that are not sewn together, but out of 
necessity, sewn clothes can also be used for shroud. 

[1J At-Taubah 9:80. 
PI At-Taubah 9:84. 



The Chapters Regarding Funerals 408 JJl*sM ^ j=Us- U t-jl$ii 

c. Forgiveness must not be sought for him who is known with real Kufr 
(disbelief), for example: if a Christian, a Jew, a Hindu or Qadiyani 
neighbour or relative dies, seeking forgiveness for him is also impermissible 
as his funeral prayer is not observed. See At-Taubah 9:113. 

1524. It was narrated that Jabir j, t[ * s k ; ,|^J| jJUi ^ jliJ. t£U- - \^l 
said: "The leader of the hypocrites ,. ~ ,*, st, - ; „ t *, > . 
in. Ai-Madinah died, and left <* <-«*"- ^ : *^ -Ji-i <^J u? J^ 
instructions that the Prophet H ^ ^ ^ ^ t ^y - t _^ 
should offer the funeral prayer for "' , * . *' . * , „ 
him and shroud him in his shirt. ur^j'j •J^J^'j C^i^ 1 5* l J °-'^ "^^ 
He offered the funeral prayer for ^ ^ ^ ^ ^, ^ 1^ ^ 
him and shrouded him in his "' s -'__ '"„. 

shirt, and stood by his grave. f-^j J-^*^* <_s? ^J fc^ ij^ -5-f^ 
Then Allah revealed the words: -"\ <* *•* ^i *■ , v°f'' °: r- 

And never pray (the funeral ' ^ ' ^ '< ^ 

prayer) for any of them . 4*aj5 e£ **% Sfj (3 <5>fi ,4^ 

(hypocrites) who dies, nor stand 
at his grave." 111 (Da'if) 

1525. It was narrated from : i?^ 1 ^ji Cf. -^ ^^ - loTo 
Wathilah bin Asqa' that the - ^^ £^ ..,,., ». ^ £^ 
Messenger of Allah M said: 'Offer ", ' ' " "' > ' 
prayer for everyone who dies, ^' 0^ "Ju«i ^ ^ ^^ -^4^ 
and strive in JiTiad under every ;»*m, ■ m M ' ° -• i > >~ - - 
chief." (AfewfcO ^' ^ ^ Jj ^ '^ <^ '^ 

ji JU |JU» :g| 4)1 JjiJ J 13 :Jll 
* * * ^ ^ * ,.,- ^^ 

1526. It was narrated from Jabir :»jljj (jj j>^p ^ 5&I -V> k'***" ~ ^°V1 
bin Samurah that a man from * . ,' \ , . .,,.** *•*, 
among the Companions of the <^ ^^ <J* '^ ^ ^ ^^ b ^ 
Prophet H was wounded, and ^ '^ -,f ;-^, ^ y \^. ^ ^-j. 
the wound caused him a great , „ >a< ^ ' t '' 4 ^ , 
deal, of pain. He went and took a -^l^i ^"Jl> •■'^jt M 0\ ^^*\ 



m At-Taubah 9:84. 



The Chapters Regarding Funerals 409 jJtiwM IJ i--^\s> U *— iljji 

spearhead, and slaughtered ~ , •, „„>- -„ - 

himself with it. The Prophet || r* "^ * G 4 * '^^ J[ ^ 

did not offer the. funeral prayer £, 3jl b\Sj : Jl» jH ^i dj- fat 

for him, and that was as an " , , 

admonition for others. (Sahih) - ^ J ' 

Comments: 

a. Committing suicide is a major sin. 

b. A respectable Imam and a scholar should avoid leading funeral prayer over 
a person who commits major sins, which will be a lesson for others, and 
they should try to avoid this sin. However, the people should pray over 
such a person, and a Muslim should not be buried without funeral prayer. 



Chapter 32. Offering The „,j * „ . ,,- ,, > Y /w i,\ 

Funeral Prayer At The Grave ?^ Uil ^ *** U ^ ^ ( ^^° 

(TY U^\) J&\ JJ> 

1527. It was narrated from Abu ^ ^ .;- ,. ^ £^ _ Sayv 
Hurairah that a black woman ' „" 

used to sweep the mosque. The If 't^j ^ If ic-jK £Ui : : jJ j ^t 

Messenger of Allah Jg| noticed. she j; ; .,^s „..„,, ;?.,., ?s ; ^,> f 

was missing and he asked about ;*-*' '— ' J-* ° y "ji^* l£ 

her after a few days. He was told Yfi J Li ..sj|| 4il J_^j Uil2 . l^Jl 

that she had died. He said, "Why s , - .- •-■'*. *--■-■«?..' 

did you not tell me?" Then he ^" :JU ' cjLl *1 :<J J# : -f 1 - 1 ■*" 
went to her grave and offered the , \£& jL^i < U^ jG «[^£&T 

funeral prayer for her. (Sahih) " ' 

tjlj^jolj £Sjj\j (3y**}\ .J?t&Jlj -U^~~*JI ^-^ i - J V ^^jl-^l ;^ j )L> t jl <?-j^-l ! «jjj«c3 

Comments: 

a. Offering any prayer in the cemetery is prohibited, other than the above- 
mentioned situation of funeral prayer. The Prophet $g said: "All the earth is 
suitable for prayer, except a cemetery and bathroom." 

b. The name of this lady mentioned is Umm Mahjan in Sunan Al-Bayhaqi (4/48). 

1528. Kharijah" bin Zaid bin • \ZjJ~ : 'CJ, Ji ^ p, y\ l&U - WA 
Thabit narrated that Yazid bin „ ; * ,. "' ,. '> ,°, , ri _ f ^ t 
Thabit, who was older than Zaid, bUi " : C^ Oi dU ^ ^^ -(4> 
said: "We went out with the j; ij ^ \^i J £ ^ ^.g. 



The Chapters Regarding Funerals 410 J^i*«Jt ^ *U> U wh»S 

Prophet M and when we reached ,,.,.,' -,.: ,- . -if -r .4, ,; 

Al-Baqi , we saw a new grave. He <- ^ ,-10^^- „ . 

asked about it and they said: '(It _^£ jj, liU Ljdl Sjj liil .^ ^Jl 

is) so-and-so (a woman).' He * ,' *,, / > ^ „ *t - 

recognized the name and said: Jli •** : l ^ U -^ ^ ■&£ 

'Why did you not tell me about £g : \^ ^ Jj£% ih :Jli} \£'jS 

her?' They said: 'You were taking _ , „ , /' \ ai , ,, * , , 

a nap and you were fasting, arid '&>* -^ *^j'$ ^ ^*j^ ■ ^^ ^ 

we did not like to disturb you.' u ^ ^ £, u u *j^f ' v _,^ 
He said: 'Do not do that; I do not ' ' i - c „ 

want to see it happen again that 0^ • £ (jb*^ 1 ^| 'j*^^' 0£ c ^' 

one of you dies, while I am still .-••: „ r ,.;!, d *l J-" r \ •(- .;, - 
among you, and you do not tell , „ 

me, for my prayer for him is a . Lyjl Jjl* j&> <■ ^>~ 

mercy.' Then he went to the grave 
and we lined up in rows behind 
him, and he said four Takbir (i.e. 
for the funeral prayer)." (Sahih) 

.V1\ tVol:^ t(ij)^.) dl~- if\ <»^j 4*; J*- ^ ^SCs- ^ i^Ui* it^-t- ^ T « T £ : ^ 

Comments: 

The method of the funeral prayer at the grave is the same as that performed 
over the deceased before burial. 

1529. It was narrated from J alii '•", ^J& llS-U- - \o<<\ 



,-i £ -- 



<y. ■h° s ~ if. •-f-^i 

' Abdullah bin 'Amir bin Rabi' ah, '„;, ,, > >., 

from his father, that a black **-* & ^ ^ bJ> " '-"?*& 

woman died and the Prophet ig ^l^J! ^ jJj ^ ai^ ^ 't^JJ 1 ^ 1 

was not told about that. Then he '\ .'"','.''■ »- *'■%* 

was informed of it, and he said: '^j ui ^ <ji ^' ^ ^ 4 4^ l^ 1 

"Why did you not tell me?" Then ^ ^ ' A ^ ,,,„ :ty V\ J\ ^ 

he said to his Companions: "Line „ ' } ^ , o .,, ' 

up in rows to pray for her," and ^*» :JU» -^A Sf^ -SB i^' 

he offered the funeral prayer for , * . . , . i, 'n- ** .i' • ^-t 

her,(S«M0 '^ 8 : SJ^ V - JU ^ '**, ^ jl 

•^fci* e^ (l ^* 

1530. It was narrated that Ibn j?t &£ ■£^ & &- &*■ ~ ^°^' 
'Abbas said: "A man died whom 



The Chapters Regarding Funerals 411 JJUjkJI ^£ iU> U t-jt^jl 

the Messenger of Allah || used to , * - t . , ; 

visit, and they buried him at & '^ L ^ J1 jL> H & Cf "^ 

night. When morning came, they .^ 6li' : J 15 ^ti- J\ ^ t^Jiljl 

told him. He said: 'What kept you _* t K ,, „*,,'./'. '> ~'* 

from telling me?' They said: 'It • Ji% 'J*-** -^ SI ^ J ^J <J^J 

was night and it was dark, and t,f •&£ Ui :Ji£ .J^&f £if lig 

we did not like to cause you any l * , > , 

inconvenience.' Then he went to ^^j -Ji^ 1 j^ : Ijj^ "'i^j**** 

the grave and offered the funeral *,.; -A', '..r- *{■? :f .^. j-r :-rf.„ 

prayer for hrm." (Sahih) ^ ^ . o— - , 

t*jj\xj: jjjl i±jJs- ^ \YJV:p- lSjL^JI (ji"yi i it, tjst^Jl t^jU^Ji t^-j^l : » j>j 

1531. It was narrated from Anas J^-l i jl£ ^ ^.liLSl l^j^. - ^oy'l 

that the Prophet ^jg offered the ' <a , , ; <i/Ji , j<J , * ,.,• 

funeral prayer at a grave after the ^^ : " i!U -ils^ t^ "^ J '(ijr^ 1 

burial. (Sahih) itii & Sjj& && :jX. % 1^1 

je -■ -" ^ ^ ^ 

.'j3> U-bJ ji jj> j^> 3§§ 5^1 ol 

tioJj- ^ JjLJI <JU>jlsJI _Ji;l i1'o:p- tjjl !l uL)l ij5L>Jl i-JL~» *srj>-\ : «j ,ia 



J J 



1532. It was narrated from Ibn >■&.' . ,.- > >° >-**> tf.\* .,., 
Buraidah from his father that the *" , 

Prophet g| offered the funeral \f t-oC? ^t ^£ t ^£ ^1 y a 1^4* 
prayer for a deceased person after 



he had been buried. (Sahih) 



■ ^ J U "^ S^* L^ C^ ^ tP^ 



jjsjl 



1533. It was narrated that Abu 'J 1^ l^oi :*_J^5 y\ &jJ- - \oTT 
Sa'eed said: "There was a black 



woman who used to sweep the ^ ^ ^^ <^ t4 ^r ^' ^ 'tV"^ 

mosque, and she passed away at j^, ^f ^ t *p J\ 1^ l j^j l 

night. The following morning the * "' • * *. T 

Messenger of Allah |j was told of ^j^ ■$*^\ ^ i^j^ o^U :Jli 



The Chapters Regarding Funerals 



412 



J^UkJI ^ it*- U ljIjj! 



her death. He said: 'Why did you 
not call me?' Then he went out 
with his Companions and stood 
at her grave, and said Takbir over 
her, with the people behind him, 
and he supplicated for her, then 
he went away.' " {Da'if) 



Chapter 33. What Was 
Narrated Concerning The 

Prayers For Najashi 

1534. It was narrated from Abu 
Hurairah: "The Messenger of 
Allah Ig said: 'Najashi has died,' 
The Messenger of Allah syj and 
his Companions went out to Al~ 
Baqi', and we lined up in rows 
behind him, and the Messenger of 
Allah went forward, then he said 
four Takbir." {Sahih) 






ijj.i j^is t^ jiit Jj-ij <°*&j . <iy~ 



Comments: 

a. Najashi, may Allah have mercy on him, was a king of Abyssinia, his name 
was As-hamah. {Sahih Al-Bukhdri : 3879) Hafiz Ibn Hajar quoted 8th H or 
9th H. as the year of Najashi' s death and he said, According to the majority 
of the scholars he died in the 9th H'. [FathuhBiri: 7/240, Hadith: 3877] 

b. It is known from this Hadith that offering funeral prayer for a person who 
dies afar (the dead body is not present at the time of funeral) is legal. 

c The method of funeral prayer for an absent body is the same as when the 
body is present. 



* 4 s ? * ,T ^ 



<y. 



Uj&- - \or« 



1535. It was narrated from 

'Imran bin Husain: "The v , > . f ^ f , ^,„^ ._, __ ft 

Messenger of Allah |g said: 'Your t, ' lP 6 ^- 1 Cf. 'j^, ^^ : ^ -ty ^ 

brother Najashi has died, so offer <,*££■&& : ^ ^ /JJ, g±^ 
the funeral prayer for him/' Then " * 



The Chapters Regarding Funerals 413 J-St^pN yA s^> U «-j1$*! 

he stood and we prayed behind t . „ ; „^_ i „ „ * , . - * 

him. I was in the second row and <^' ^ t4 ^ y* 1 ^ '^J* <j* W^ 

two rows prayed for him." J^j £f < - J iaAJl Jl 1\'jXj> ^ ttJjiil 

(Sahih) „, ' „ .', ,s a , , ' 

- t j^i-i> 4lLc ^Juii .^jJUjI cjLjkJl ^ 

1536. It was narrated from £^ . ^ J >. £ 4 ^ _ , on 
Mujamrru' bin Jariyah Al-Ansari '" ;'„'„'' 

that the Messenger of Allah |g ul^-U- ^ tollii tJ^ ; f^ ^ £jl« 

said: "Your brother Najashi has = *,, ., ..■£.. -'., ,..f „ 

died, so stand and pray for him." ^ C*^ tr d= JlQJ <_s? o^ err if. 

So we formed two rows behind :Jll ||| <&! Jj-ij 5l ^jUa^l *jjLf 

him. (Sahih) t - t „ , .„ .- „%, ,i.,/ ( 

1537. It was narrated from £&£. : J&jl ^ j&*! I-&* - \*rv 
Hudhaifah bin Asid that the f ^^ __ s , . ^ ,_ 
Prophet || led them out and said: U J^ <j* '^^° S? u-*-^ -^ 
"Pray for a brother of yours who - t r^j, ^,f - 4 g£ - tJ ^ 
has died in a land other than -"^ " SJ , _'" 
yours." They said: "Who is he?" pf. ^j>- Wj 4; ' ^ ^ r? '' ^ ^^ 
He said: "Najashi." (Sahih) ^L ^ ^ '^f jp (j U'» : Jl5 

. «^il>^j(Jt. :Jli ?ji ^i :l_j!U «-iiUaj! 

. \ afo 1 1 sVi Jil t-Uslj^ AiJsJj i4*U_< ft>j^ l!>-1 Jj t, Wo ; - t .ji; 

1538. It was narrated from Ibn £j!U rj^j, ^f ^J J^ l^JjU- - ^orA 
'Umax that the Prophet g§ offered o _ *,„,"'-, ,s , Jn , * , 
the funeral prayer for Najashi and 0* '4^^" <i^ 'o 5 ^' _h' (^^ t>i 4^° 
said four Tflteir. (SoAifc) Ji J^ ^ ^]| M ^ ^1 ^ i^L' 



The Chapters Regarding Funerals 414 J-*^* 4** *^ U 'r*^ 



Chapter 34. What Was y l>* ^^ U yt - (r £ ^Jl) 

Narrated Concerning The \A'$ 'M\ *Sj l\\L* ^ j* . h? -S 
Reward For The One Who ^ - ^ ' ^ ^ 

Offers The Funeral Prayer (ri ii^\) 

And The One Who Waits 
Until The Burial 

1539. It was narrated from Abu l&U- : iZJ, J\ ^ J^ _>?f l&U- - ^ en 
Hurairah that the Prophet sj§ said: . , „ .*,"', ',., ., r-.t, >., 
"Whoever offers the funeral & '^' ^ ^r" ^ 'f^ ^ 
prayer will have one Qirat and sjji ^ \jj* J!\ '^ ttJL^Jl ^ x*X* 
whoever awaits until (the burial) % ',„,,"', f ' . - ''1 ' -«&■ 
is finished will have two Gzraf." • i ' 1 ^ ^ 5^ J* J^> a*" -<i^ m 
They said: 'What are these two i^&ljj iU Lgl» VjL Ji- 'j&\ ^ 
Qirat?' He said: 'Like two ' /'„ ,„ ', , „ 
mountains.'" (SaWfe) -'l^ 1 J^" :Jii ■9 Uffl ^ ]| U J : ^ 

/ \ • : i J\ J J. K l\ iirJj i \VV [\ : hXjtt i^_J! OHotiV):^ i^jUJ! 4^-T : gj^* 
.aj pojw lIjJj^ /w» 'IS*:!' 1 I^LjIj sjl^Jl uIp SjI^jJI J-^j t-jb <jJb^Jl iJ—jj t£A 

Comments: 

As offering funeral prayer of a Muslim is necessary, similarly burying a 
Muslim is also necessary. The assistance of the Muslims is required for 
both responsibilities, so as a struggle is made to attend the funeral prayer 
hoping for reward, likewise people should try their best to help in digging 
the grave, burying the dead, and leveling the grave, according to the 
Sunnah. 

1540. It was narrated from £&U- :;I^ ji J ^~ *&>■ -^ ai - > 
Thawban that the Messenger of , ^ „ , * _ <s , „t ,„ >. - 
Allah m said: "Whoever offers :Sib 0* tJ ^ ^ : ^^' <* ^ 
the funeral prayer will have one ^ 5lJJU j* tjiiJl ^f ^ iJ'Li ^li- 
Qiraf and whoever attends the ' , ,,,,,", , .-" c 
burial will have two Qirat." The r* 1 ^ JU :JU ^>* ^ '^ ^ l 
Prophet S was asked about the -j _|,y *g yfe. Ji J* fr* :g| 
Qirat and he said: "(It is) like _ *',„'- ,~ 
Uhud." (SaMf) ir 1 ' Jr^ :Jl5 ^'js* ^^^ 

.(uif jL.» :Jlli ?>li|il o^SI 
^j^ ^ JjUI <±^bJl jfcl i'UI:^ tjjU! <-<LM 'j 51 ^ 1 'p 1 -* *^j^ : gtj>* 



The Chapters Regarding Funerals 415 jitez2\ ■ yji j:1»- U k_*l^»l 

1541. It was narrated from && :jLJt z X &\ & &£. - \ol\ 
Ubayy bin Ka'b that the "' ^ ' 

Messenger of Allah fg| said: J>, ^M^- ]/■ 'iej^'—Jl o^~)\ -4* 

'Whoever offers the funeral .*'.., ,t . , , ., ;.? .( 

prayer will have one Qzraf; and r ' ^ * ' ' ' , 

whoever attends until the burial is J^j <Ji» :JL» s-*^ ^ ^1 °Je> '■J^- 

over, will have two Qj'rat. By the * „ , ,-■ - , *'.,'*.',, -L . 

One in Whose Hand is the soul of * *U* & \j\>r J* J*> &» :& <*l 

Muhammad! The Qiraf is greater ^jjfj .^liljJ ili ^JJ Jl>- Ui^i j^j 

than this (mountain of) Uhud." 'j ' f , $ , , t ' t 

(Sahih) iH & r^ ] hVj ^ 1 °A \ **** <->-* 

Chapter 35. What Was *\^\ ^ i\*- U ^U - (r o ^1) 

Narrated Concerning - * t \ V It 

Standing Up For The Funeral (r ° ^^ ^^ 

(Procession) 

1542. It was narrated from 'Amir JL&I lltl : -ij ^ ~^ ^ ~ ^ iT 
bin Rabi'ah that the Prophet ^ '.,,', J 

said: "When you see a funeral <!>* 'j** (>!' a* '^ 'a* '^ l^ 

(procession) stand up for it until it g*^ ^ ^ - ,ik,j J ^\i. 
has passed by or it is placed on f . - ~' '*"'*' '' 

the ground." (Sahih) J* <-'<SQu» ii^>- :jU* ^ ^Lt» 

t*JL-»j i W«At W'V: »- iSjt^JJ »LaII i_jL ijJb»Jl '^jU<Jl a^-j>-\ :^j>u 

Comments: 

a. If a person is sitting by the road and a funeral is passing by, the sitting 
person should stand up, he may sit after the funeral has passed. 

b The people foUowing the funeral should not sit until the bier is placed on 
the ground. Abu Sa'eed Al-Khudri ^> reported that Allah's Messenger g| 
said: "When you see a funeral passing by, you should stand up, and he 
who follows the funeral should not sit down until the bier is placed." (Sahih 
Al-BuMmri: 1310) 



The Chapters Regarding Funerals 416 JJUasJi ^2 &\z»- U i~j1$jI 

1543. It was narrated that Abu j ' ^ ^ <>' J? J^ t ^*^' ~ ^ ° ir 
Hurairah said: "A funeral passed >■ t-°- ]&\j_ . mi| » jmi *■ 'it; 
by the Prophet s§| and he stood _ ' ' - - , 
up and said: 'Stand up out of ^l If- <-jJ** if J^» If toUILi 
recognition of the enormity of _ s,, -., „,* -,.* *,.,> t „ , '„-. 

death.'" (Hasan) ^ > ' / JU °^ # ^ '^ 

*i- i J -» 'ti- 'i-- -'i' m& 

jb -ljpy» .JLs_j ^lis •JJ^. S 

A>^^vSJ IAj Jj^i- ,jJ J-is^j li^jAs- ^ XAV p : X>s-\ 4^-j^-i [j~*- »iU~>£J ". WJjPsS 

1544. It was narrated that 'Ali ^ : ^jj> ^ ^ £$1^ _ soti 
bin Abu Talib said: "The --.,•* . j,, [, -,.„ -• 
Messenger of Allah it stood up tj^uJl ^ ^~> ^ 'V^ ^ t^Jj 
for a funeral, and we stood up, J ■ ^ ^ i j^ y ^ ^ ^ 
until he sat down, then we sat -'- - \ *■,-,■ „ 
down." (Sahih) «jjM H <&l J^-j f^ :J# v^> 

1545. It was narrated that - fc=> - & - ^ £&, _ \ oie 
'Ubadah bin Samit said: "When ' } / f \ ^ , ^ 
the Messenger of Allah i| '■ J~f: if. ^y^> U&- : VIS .f>i 
followed a funeral, he would not '.I'-fj ■ *.i ," • ' -i' '■ '1 i^*1 ' 
sit down until it had been placed - ' ' " ^ ' 



' ^ 



-„.r 



in the niche-grave. A rabbi came <-;-^f If <■ j^i If- <-^ ^ C/- 5jl -^ if) 
to him,and said: 'This is what we 



do, O Muhammad!' So the 



4)1 Jji/j <j 1ST :<Jli Qjl,/?H ^ Sails- ^ 



Messenger of Allah i|| sat down ^ Li^ JLi- Ji^ 1J tsjlip- ij:! lil ^ 
and said: 'Be different from 



,- >- . ^ ,;?•■» . 'u-' *" *< 



them.'" {Da'if) L: ^ IJ5^, :jUi ^ J ^^U . jilll 

lij ^gg 4JUl U *— yj rr^V^ jL*>tJ 



'... - 



j^ VyV"!:.!- iSjbjJlJ fLsJ.I i_jL ijj.LjJI li^b jjI *^-j^I [iJjm sit— <J] :^y>tj 
o~^ r^S ~ if. 'j*^J '~rif ( ^ * \ * : : ^) « is JwjJ'l Jlij i4j jilj ,jj _fi; iL-^jl ,_j;l i ^-* s - 



The Chapters Regarding Funerals 417 jiUscM ^ sAs? U w(jj1 

Comments: 

a. It shows clearly that to keep standing until the body is buried is abrogated, 
in fact when the bier is placed on the ground, then the people are allowed 
to sit down. 

b. Being distinguished from disbelievers is a great principle of Islam, the 
Shad' ah even emphasizes it in matters of worship, and also in other daily 
affairs and activities. Therefore celebrating Christmas, New Year (first of 
January), Basant of Hindus, Holi and Dewali, the customs of wedding and 
grief, for example: wearing black clothes at a sad occasion; disapproval. of a 
widow's second marriage; bridegrooms meeting frankly with the bride's 
female relatives at the wedding ceremony, and sharing jokes with each 
other, and many other similar matters are contradictory to the teachings of 
Islam. These are customs of disbelievers, and are forbidden, so it is 
extremely necessary to avoid them. 

Chapter 36. What Was JI& UJ *U- U iG- - (n p^Jl) 
Narrated Concerning What Is ' .. ... - ,;-;, \',* /.. 

To Be Said When Entering (n *^ > J LuJI >° 4 

The Graveyard 

1546. It was narrated that &jj- :^^> ^! J^VLil ti£j£ - \6f\ 

"Aishah said: "T could not find ^, . ,.,',, ,.,.>- 

him, meaning the Prophet jgg, and '^' ^ & r? 1 * 0* '^ ! ^ b>. A^ 

he was in Al-Baqi'. He said: "As- '&& i£ t ^ ^ ^ j; &\ xj> ^ 

salamu 'alaykum. dara qawmin . >'---'.'. a ■• '- .j»>- ■■ -• , 

mn'minin. Antum lanafaratun wa --C^H ^* ^ ^ i; s*~ ^"^ '^^ 

» & * W7 " /a%*m. Mlahumma la 'y^ g jlS ,lidU »$HJ1i :Jli 

tahrimna ajrahum wa Id taftinnd " " s ^ , » a , , 

ba'dahum {Peace be upon you, O ^ (4^' ■i>j**?^' f-N ^ ^j* & j»^ 

abode of believing people. You ^^ ^ ■-_ ^ .^ : 

have gone ahead of us arid verily r < ' r ^' * 
we will join you soon. O Allah, 
do not deprive us of their reward 
and do not put us to trial after 
them}." (Da'if) 

niUJ ^* V: 5- Lj^] t4j dijj-i tl^Jj- j^ VI j\ :x*s-\ *tj?-\ [ti.y sit—nl] : 711 ££ 

■** <j^- J^ X ^i-^h 
Comments: 

a. Visiting the graves is recommended to remember death and to decrease the 
desire of this world for the interests of the Hereafter. 

b. Visiting the graves at night is also allowed just as visiting during the day. 

c. The purpose of visiting the graves is to make supplication for the dead, but 



The Chapters Regarding Funerals 418 jJLjkII ^ *t> U tjl^i 

begging some thing from the deceased is prohibited, because they neither 
hear our words nor can they accept our request. 



1547. It was narrated from 



i& ,v 1UJ bio^- - ^e£V 



Sulaiman bin Buraidah that his '["%',' °?l 

father said: "The Messenger of If- tdUii t&U- :3U-\ [_^1] \5jJ- 

Allah g§ used to teach them, „ ., „.,, , --, „ ,. ,., . =,;?, 

when they went out to the & C ^f # <****&■ «■*>■ Cf. <**^ 

graveyard, to say: As-salamu \l\ ' A\\'*\ 5§| &\ 6j^j 'o^S :<Jt» $J 

'alaykum ahlad-diyar minal- ', , » , , , , • - ' 

mu'minina wal-muslimin, wa inna -ujh- ?-*-S; u °° .^»a»ji ^ ^j 5 * 

insW Aim\)UcamlShiqun,nas'alut- ^y}\ ^ jldji jil tis3£ fSlIJi 

Zaftfl land wa lakumul- 'afiyah (Peace '",',,>', - . « 

be upon you, O inhabitants of the -oy^r^ ^iC -fiULi ^ Up <. ( ^»LUlj 

abodes, believers and Muslims, ^ ^ Q ' a , ^ 

and we will join you soon if Allah " ' 

wills. We ask Allah for well-being 

for us and for you)/ " (Sahih) 

Comments: 

H we visit the grave of relatives, or that of a righteous person, or even a 
Muslim cemetery, we should pray for them with these authentically proven 
words. Reciting Surat Al-Fdtihah for the benefit of reward for the deceased is 
not proven by the Sunnah, so we should avoid these actions. 

Chapter 37. What Was J^l'^- 0"V r ^—JD' 

Narrated Concerning Sitting ' ^ > &J, . j^,, 

In The Graveyards £ ^ <-rj>"-^ 

1548. It was narrated that Bara' ^ ^ .^ *. j^j £^ _ , otA 

bin ' Azib said: "We went out with t ' ' j 

the Messenger of Allah gg for a Jt^J' <j* "r 1 ^ <jl o-'Ji £>*■ '■£> ii 

funeral, and he sat facing the ., , ,„;. - -.'..'. . - . -■ . 

Qifc/aft (prayer direction)." Y^ <* ^ f 4jblj ^ _' J ^ 

(Hasan) -jj£=r ^ IH J"l ^Aj t* ^"S^ • J" 

. ii-ill <J^ -i*^ 
tj jJl Ljlit oUl ^ lJ A i J\ *«w5j iJVoiiivof :^ tSfjk. <t=r>4 «.*; JI^Jl <i*i»- 



The Chapters Regarding Rinerals 419 jiliwll ^k «k> U i-il^jl 

Comments: 

Trampling over the graves is forbidden, and sitting as a constant attendee 
of a grave is prohibited too, but sitting for a necessity is allowed, like if the 
grave is not ready yet, then one may sit in its wait. 

1549. It was narrated that Bara' jjli J] l51i :<^r£ y\ (*Jj£. - \ot<\, 
bin 'Azib said: "We went out with _„ . _ / , .. „ , , , „ < 
the Messenger of Allah § for a ^^ <J* 'o*^ a? V* ^* i^-Vl 
funeral, and we came to a grave. ^ ^ ^| ^ 4 ^-,j - tj ^ -, 
He sat down and we sat down, as * ^ ' ; '_ 
if there were birds on our heads." ■ JJ% <Jl ^H ^ ^>*j £? ^rj^ -<-^ 

Chapter 38. What Was t?^ ^ *l£ U «Ltf - OTA p^-JO 

Narrated Concerning placing ' * rA -^ -£, ^J, 

the deceased in the grave 

1550. It was narrated that Ibn ^^ : j^* i? f 1 ^* &*>■ - > 00 * 
'Urnar said: "When the deceased 



was placed in the grave, the 



erf' ui 



il^) Li jlJ- : Ji up *j| Lp Ujj J 



Prophet gjj| would say: 'BismillMi, ^Jl ^ t^J. ^1 ^ t -jU ^ i^jli 

wa 'ala millati rasul-illah (In the ^s , , ;,', j„, ,?< „ „ _ * ^ 

Name of Allah and according to <-* - • J 'C- '^ 

the religion of the Messenger of ^ 'r^*Jl £&*■ :^-S/1 J I?- y\ 

Allah)."' Abu Khalid said on one ?._,«-..-.• ,> , * , 

occasion, when the deceased was 4 ^ i^ 1 ^ ; JU '^ Cri j a* '^ 

Placed in the grave: "BismillSh wa J^j ,^, - , : j u = t ^ t f^j, j^-f 

'ata sunnati rasul-illah (In the , ^' - ^' - , , " . '„ 

Name of Allah and according to 4 : V° ^M JH 1 ^J -"^ , Jj-j ~4* 

the Sunnah of the Messenger of M . , ^ oai j . ^-J, ;y 

Allah)." Hisham said in his ' T> " ^ " <-^ 

narration: "Bismillah, wa fi sabil- ^J fLi* Jl*j .«^l J>ij ^ ^j 

iHafr, wa 'ala millati rasul-illah (In .f r>^ 4 , ,,.,*, . 

the Name of Allah, for the sake of ^ >J - *>< J=T «A» ^' H : ~^" 

Allah and according to the . i^il J^ij 
religion of the Messenger of 
Allah)." (Sahih) 

^ frW'^" *^j fc v^j*" lt^ *J^j '(^^1 x*«Jl" tto ^ii/l 4f tA * F drf *o)lJ-^ /yf- \ " i *l ^ >- 



The Chapters Regarding Funerals 420 ■J*** ii *" <^ ^^ *-» '■r'lj^ 

,_^LJ1 ,j* n^~fs jliu>ie 1""^/^ ^(»^^i jtj^'j to j^J ^YYlf :?- ojb ^1 -Up Jj.1^ <1j 

^ jw=>jj j-s- ^jpwi; ji-iJI J-sJj «jrJ (ji C~Jl ^J IJI ! JVs ^ till Jj—j ^jP -tP 4&I ^^j 

^1 ^ p»^w it^k oj^pj ^UJl p-js-lj t S§§ Jiil tij-'j <L» (j^j "^^j ■*"' r-^k : 4=»JLII 
jjIpj -uil ~~j : JU (,j* /ojJ ^ Llj i^'j : *jL)-> tA?) d j?* u* •— t»JI f*"j 'M ^^ *•!■ '_?** 
^y iliu»L ol/ii^ji^JI rj>-\j '((i*/^ ■&' <J_j~",j *L» ij Jj ; -j : *i'jj lA>) ^ Ji-O *~" 
jS- cJlj iiL Jjj tiJjLP ^jIj ±!jlp j»-{JJI :JU» «_^S ^ fc~o J^-jI c* <uil l _ s J>j ^J* ^ 

Comments: 

Those who are involved in lowering the deceased into the grave should 
read the abovementioned supplications. 

1551. It was narrated that Abu ^ Cfi ^' ^ ^ " ,0 * v 
Rafi' said: "The Messenger of : ^uJ2\ ^ ^ !d <&&. :^&J\ 
Allah m placed Sa'd gently in his ^ ;. , , ^ r"-^ * . * / ' „ 
grave and sprinkled water on it." ■h^ if. ■ U;w ^j?' 1 --(J? & "-^ ^-^ 

■ tU 5>* cr* o'js ^■^^ S^ 

Comments: 

'SaOfl' in Arabic means the bier should be placed at the foot side of the 
grave (where the deceased's feet will be in the grave) and when the body 
will be lifted from the bier the head of the deceased will ga ; first into the 
grave and then rest of the body, 

1552. It: was narrated from Abu Cjj^ :^liLi!. ^° b/j& &*>■ - V«oY 
Sa'eed that the Messenger of „ a ' ,' , «,-,,, , , *° 
Allah m was brought into his '^ ^ 'y^ : ^ J J^ ^ -fe 1 *** 11 
grave from the direction of the y jj ^ ^ j^j ^f j^ ^f ^ 
Qiblah,. and he was placed in his ' . ' , ,. 4> 

grave gently. (Da f if) : ■^^~ i|: Jp-b '^ 1 J? 

. ^j^-1 iLt 4jj 14AJ W : >- l_^ajl L>-^ ; . « 'i ^ oiii-ij} :«Jj». 

1553. It was narrated that Sa'eed ^5^ ijlli ^ ILLa £&U- - V»*T 
bin Musayyab said: "I was ^ c _^ * .,. Vo „ .,,.,.«, 
present witn Ibn 'Umar at a b>J ^ : E^lSlV] ^*i}3l Xp ^ jU^ 



The Chapters Regarding Eunerals 



421 



j^U^J) <_& £,\i> Is k_ ll^jt 



funeral. When the body was 
placed in the niche-grave) he said, 
'Bismillak wa fi sabil-illah wa 'ala 
millati rasul-illah' (In the Name of 
Allah, for the sake of Allah and 
according to the religion of the 
Messenger of Allah). When he 
started to place the bricks in the 
niche-grave he said: 'Aliahmma 
ajirha min ash-shaifani wa min 
'adhabil-qabr. Allahumma Jafilnirda 
'an jtmbaiha,. wa sa'id rtihaha, wa 
laqqiha minka ridwana (O Allah, 
protect him from Satan and from 
the torment of the grave; O Allah, 
keep the earth away from his two 
sides and take his soul up and 
grant him pleasure from 
Yourself).' I said: 'O Ibn 'Umax, is 
this something that you heard 
from the Messenger of Allah gl or 
is it your own words?' He said: '1 
could have said something like 
that, but this is something that I 
heard from the Messenger of 
Allah ig.'" {Da'ift 



: Jli yl^llV Jl x^ If. <.t$sji\ 'criA 

•^i J^i <Jj .&\ ^ :Jli jAJJI J 
- ,- ' ' ' * s'r 'j _ s 

ij-U ^ J>-i uli .Jill Jjij iLo Jpj 

5- l%f J$H :Jll jAill j£ ^ 

<-iU- JH-^1 .jllJi ijlif' ^j jllallJl 

l^iij tL^-jj ji^j. tl£^r If ,y>yi\ 
f-^i I j-** jjj I Ij : c~l3 . L; \'y*>j tilL> 



JjH^J <j£ 4l*^o 



.k 



Chapter 39. What Was 
Narrated Concerning The 
Niche-Grave Being 
Recommended 

1554. It was narrated that Ibn 
Abbas said: "The Messenger of 
Allah agjj said: "The niche-grave is 
for lis and the ditch-grave is for 
others." (Da'ifi 









VOBi 



■f ,4 if $h ^Vi & & Q? 



The Chapters Regarding Funerals 422 j3li«J1 t -£ *l^ U ul^ii 

Comments: 

a. Lahd (niche-grave) means that first a plain rectangular vertical hole is dug, 
and then another hole large enough to accommodate the body is made near 
the bottom of the grave in the wall facing the direction of Qiblah. Shaqq 
(ditch-grave) means that first a plain rectangular vertical hole is dug and 
then inside it another relatively small rectangular hole is dug. 

b. Both forms of graves are allowed and both had been used in the time of 
Allah's Messenger, as it is apparent in the following Ahadith. 

1555. It was narrated that Jarir i^J-ilt ,J»y> $? J^^J, &&■ - \° 60 
bin 'Abdullah Al-Bajali said: "The -^ , , ^ f . ", ^ t £^ 
Messenger of Allah $ said: 'The _ ', ^ ^ ' 
niche-grave is for us and the J IS :JU ^^\ &,\ ■££■ £, jij>- -ji- 
ditch-grave is for others/" (Da'if) ,- .-, <s •; .''.>.',,. '««■ \", ', .., 

1556. It was narrated that Sa'd ^! £1^ : J&l ^ iUi l&U- - \of\ 
said: "Make a niche-grave for me, , , 4 .*, '..,,,„. >=, .4* * . ,., 
and block it up with bricks as was ^ ' <£-?*-^ jSx ^" & ' ■ ■■$ 



done for the Messenger of Allah & j$* If- '^ J> •&*>* <ji Js? 1 *^! 



m-"(Sahih) - , , f v> « ., ., ^ 



Chapter 40. What Was jjj| J *L>. U itf - « * ^^J!) 

Narrated Concerning The 

Ditch-Grave (i ' "^ 

1557. It was narrated that Anas llSlJ- :o^ ^° ijiAi Gijui - W*V 
bin Malik said: "When the 



Din MaiiK saia: wnen rne ~'w' >° 'w* ,<* ' . -t. j. j r 

Prophet « died, there was a man : ^^ <* ^ ^ • r?™ a>. ^ 

in Al-Madinah who used to make illJli ^ ^Jf ^ ^j?^ 1 -^ t^^ 

a niche in the grave and another „ f y ^ ', - , . ^. ' a ". > i'~ - -. 

who used to dig graves without a lK> S^ 1 ; <J^ ^ ,yjl ^" LH : JU 



The Chapters Regarding Funerals 423 JJUfsfl ^ ste* U wl^jl 

niche. They said: 'Let us pray ,,, , . ; „ r '^ , ,.., ,", j,j, 

Istikharah to our Lord and call for - J J*^"* ' •? ' G^ J> " J 

them both, and whichever of J^jfj .itiy jJ* lij^i . U_gl5 1 djwj 

them comes first, we will let him ,, , ^„ % } ,/ ,' _ , 

do it/ So they were both sent for, l^- ^^ • ^ UJ| V^ Jr^ • ^1 

and the one who used to make « 
the niche-grave came first, so they 
made a niche-grave for the 
Prophet j|." [11 (Hasan) 

Comments: 

The niche-grave is preferable because Allah chose this type of grave for His 
Prophet^. 

1558. It was narrated that ^ ijZZ j; Zj, *j, *j£, t£U- - ^eoA 

'Aishah said: "When the '^,",'U - t .,^. < *, .> 

Messenger of Allah % died, they L " to - '-"iS^ J^ 3 0? ^ ^^ '■£-> 

differed as to whether his grave ^ .^jj, &fc ^f £ ^^Jl & 

should have a niche or a ditch in ," ,„ ,, " „/, 

the ground, until they spoke and ^^ «J :cJla Li3\£ ^ 4*SlL. ^1 ^| 

raised their voices concerning kU- ^ ■ ,, fe, ^ ^, ^ *- 

that. Then 'Umar said: 'Do not , ( „/ , *, 

shout in the presence of the . Ljil^T iLlfcjIj .JiJi ^ l_jiis3 ( Ji 

Messenger of Allah g|, living or . B ,, ,.,,'. . >r . ;\r ."' 'u^ 

dead/ or words to that effect. So « *"] ^ J ^ '-^ V /^* JUi 

they sent for both the one who J| IjJu-jts . L»^J liif jf . to SfJ ifi- 
made a niche and the one who 



dug graves without a niche, and 



tj^-t&l i\^i . U^f J^r^b JlliJl 



the one who used to make a niche . jj| ^J li . $if Jtl J>^J aAU 

came and dug a grave with a 

niche for the Messenger of Allah 

jH, then he jf was buried." 

(Hasan) 

t(<_jyij) ^i tj* ,,. ^ <t*s«ij Jj^*j* l^ 3 l^ L ^ i= ' ^ ^jr^j?^ <t*^>w?j t t V* ,> "J '■ fti^** 



[1 ' See no. 1628. 



The Chapters Regarding Funerals 



424 



JjLseJI ^Jj «Ws- U (-j)^jI 



^j, '.jSL: jA JUs ?<ix jjjl : l_jJls |S| ^jjJl cjU Lis IjLb- ijj_JL jlS :cJU iisls- /j- 
»ijj '$H ^j-JJ J^Ji -a=Jj t^-iil ^LsJ i-JAi j^'j - b ^i Lj»Js-i o^j v ^^ t^JLJt jlSU.I 
tijJbJUj t (ToV/o :il^j|j iljJDnj 4^? ^ ^LLa ^ tiUL 4Jl*j!j 1^ UaJi ^f -^1 

Comments: .^I^lys 

a. It is known from the discussion of the Companions that both types of 
graves were correct in their view. The important issue for them was only 
about which type of grave should be chosen for Allah's Messenger j§jj. 

b. When there are two aspects of a matter which are almost similar to each 
other in legality, in that case they should adopt such a method to solve the 
difference with mutual consent and both parties are satisfied. 

c. It is from among the due respect to Allah's Messenger ^fjj that one was not 
allowed to speak loud in his presence, and this rule is still in force even 
after his death. Therefore talking with a loud voice near the Prophet's grave 
and quarrelsome arguments must be avoided. 



Chapter 41. What Was 
Narrated Concerning Digging 
The Grave 

1559. It was narrated that Adra' 
As-Sulami said: "I came one night 
to guard the Prophet |p, and 
there was a man reciting; loudly. 
The Prophet jg| came out and I 
said: 'O Messenger of Allah, this 
man is showing off.' Then he died 
in Al-Madinah, and they finished 
preparing him, then they carried 
his dead body. The Prophet |§| 
said: 'Be gentle with him, may 
Allah be gentle with him, for he 
loved Allah and His Messenger.' 
Then his grave was dug and he 
(the Prophet jp) said: 'Make it 
spacious, for him, and may Allah 
make it spacious for him.' Some 
of his Companions said: 'O 
Messenger of Allah, you are 
grieving for him.' He said: 'Yes 






o>. ur"_r 



t£jt5- 



;C&I 



6>. ^i) 



■m tsp\ z/^ -^ ^J- t&j b S? 

o lis :JU .t\'y, tj> 4il (}jL j U : c-lls 
ft '.* ^ut ! jSj c4, liijlJi :^ *Il1 JUi 

**t '"' a 1 - J" ' off >C > c £ " -"' 



The Chapters Regarding Funerals 425 JJUaJI ^Jb cis* U» i-jl^'l 

indeed, for he loved Allah and 
His Messenger.' " ipa'ifi 

l-U j^ VI 4Jy<j *S i-Jji 1 loJLLo £jj| J Is j i^dUJ Y \ ; ~ t^Jill [ t . J^.f-jj ojU^iJ] :«aju" 

1.560. It was narrated from x£ \£jj- :'&'£» 'J, j*]\ &j£- - ^ov 
Hisham bin 'Amir that the .,> .> , ^ ^s , , . 

Messenger of Allah H said: "Dig ^ <J* 'Vj* 1 ^^ : ^ <ji 'SoP 

the grave deep, make it spacious ^1 ^ ^ .jllilll J\ -^ t j'^ ^.1 

and prepare it well. " (Sahih) ' - ' ' , "' ., „ * ' ' ' 

is-lAgJLil ^3 ^ slj-U t-jL uLpJl (,fjX*jd\ ■t^- J =M [tbjSb^ «jti»J] iMjjJta 

Comments: ' C?^ <>^ : J{ij "■ ° ljj * <* ^ ^ ' VV lT : C 

The Messenger of Allah said these words when burying the martyrs from 
the battle of Uhud. He said: "Dig the graves wide, deep and good. Bury 
two or three in one grave, putting towards the Qiblah, first the one with the 
most memorisation and knowledge of Qur'an." (Sunan An-Nasa'i: 2013) 

Chapter 42. What Was -uSUli" J?*^ U' ^ - <£Y ^^Ji) 
Narrated Concerning Markers "(fY ii~dO .15] 1 i 

On Graves *r yr 

1561. It was narrated from Anas &J*- : ji**- <jj ^-"^1 \$J*- - \o"\\ 

bin Malik that the Messenger of .<< , ,, .„:. ; ^,,» >f - *% ,. a,t 

Allah m marked the grave of ^ "f^ ^ *' *f * ^ 

'Uthmah bin Maz'un with a rock. ^p tjJ) ^ jj& ^ <.xj^ ^ jjjiJI j!£ 

-' • •- • -"I' ' ° ^ I '&"" ' o: * ' T° T *WS ^ 1 

Comments: 

Placing a stone near the head is enough of a sign, to give art indication of a 
grave, so that one does not walk on the grave and that it not be dug when 
digging a grave for another deceased. Writing something on the stone 
placed for recognition, placing a headstone with writing, stone monuments 
and memorial marks are forbidden. It will be mentioned in Hadith 1563. 



The Chapters Regarding Funerals 426 JtfUasM ^ c\i>- la ul^l 



Chapter 43. What Was J*\ J ^ & iU «r ^0 

Narrated Concerning The Ij.^.i-ryj jj^l ^jl* *uJf ^ 

Prohibition Of Building Over ' ' '\^' t -^A^' 

Graves, Plastering Over (ir ^^ ^ ^J 
Them And Writing On Them 

1562. It was narrated that Jabir Jj£> j ^lj> ^ >jf l^4i. - \«1Y 
said: "The Messenger of Allah jg| o ^ ■ *„, '^< , - - 
forbade plastering over graves." 0* '^j'^' -^ ^-^ : "^ -3^3 ji' 

Comments: 

Only the grave's soil should be placed in the grave; putting extra soil, 
plastering> using baked bricks and building it up is prohibited. 
It is known from this Hadith that writing or inscribing the name and date of 
death of the deceased is also prohibited. Placing a stone or something else is 
a sufficient sign to recognise a grave. 

1563. It was narrated that Jabir S&S- :jl*^ 'J, -to I xi- iSjs- - loir 
said: "The Messenger of Allah §| _ ' 3 '_ _ ,.-.,./■, 
forbade writing anything on If L &fr u^ 1 Cf "r^ 0?' o***- 
graves." (Sahih) ^ .fa J± ^ ^ ^ ^ 



^ V\Y"i:?- ij^iJl |_j1p pbJ.I ^jj : 1 >L ijSlxsJi tjjb jjI 45-^1 [?c~»c^J :«jj^J 

erf' (j* pj^" Cri' (j* **^j ilri J**** kij-b- ^ 1 ■ oT : ?- i^Jjj^l pj^y '*! uf**~ CoJi>- 
jlj l^li- ^^ jlj i^it t^^j jij j_jj]| u ^a^i Cji j|| .oil Jj-jj ^ : JU jjL>. ^ jjjJl 

1564. It was narrated from Abu &£. : j^j ^ j^ £^- - ^*U 

Sa'eed that the Prophet II „ " , ' 

forbade building structures over L *" jj> ' ■Q^ u j i] i" 1 4?* a^ - Um 

graves. (Sahih) ^ ^ - ^1 Ju^ GjU :[^j] 



The Chapters Regarding Funerals 427 JiU^Il ^ s\s* la i_ t\$t\ 

Comments: 

Building anything over a grave is totally forbidden. The deceased will be 
sinful if he wanted to build over a grave, and if he wanted his grave to be 
built with baked bricks, and stones, or desired a building to be built over it. 

Chapter 44. What Was J>- Ji Stf U ill - (i I p^xJl) 

Narrated Concerning ' * . .. »;:, . r 3. ( 

Scattering Earth In The Grave ( t i "^ !) ^ i/ ,^ ] 

1565. It was narrated from Abu i^iiiJJ! aJ^Jl ^ ^-&Jl &£- -■ ^1» 

Hurairah that the Messenger of ,1 >' <s , , . ,„, ^.« , 

Allah JH offered the funeral 0^ «*^ bJ ^ : £^ W ^~- ^ 

prayer, then he came to the grave J\ J, ij ^_ j* ^IjjVl €& : ^J)S 

of the deceased and scattered " ' 



three handfuls of earth from the ^ ~°S-f <£}■ If '^ o^ If 'vs* 
side of (the deceased's) head. "-. 4 s * ,-'■•{• ^ T; f - « ,ii ,'i '- 
(Hasan) ,\ , , 

l pj^ ^ i*L* ~<v*&tj W^, j\\'. JUisJl ^^j j^j ^ iS'y*^ ^rf^ Lv*^" ^^"i] • 7^-i j^> 

Comments: 

'Handful' in this Hadith means a handful of both hands together. One 
should not understand that it means a handful of a single hand, it is not 
what is meant in this Hadith. 

Chapter 45. What Was ^ J *^r & ty- < to f«"Ji> 

Narrated Concerning The " J£fo «jj| U Vj| .j> 
Prohibition Of Walking Or crr^ J JJt^ u^ </"*** cf 

Sitting On Graves (io ii*Ji) l^lip 

1566. It was narrated from Abu & &jj_ : ^, ^ 1^, ££U, ~ ww 

Hurairah said: The Messenger of , , 

Allah ^ said: "If one of you were '**' If < J^ ^ ^j\^- Jl ^ y_^i\ 

to sit on a live coal that burns .^ ^ ^V Jj .'^ ^ j ^ 

him, that would be better for him ~ ,j , - - "' 

than if he were to sit on a grave." jj* «j>" |j*>- ,j^ j*^4>-t ,^4^ j^ d 



The Chapters Regarding Funerals 428 JJUssIf ^ *ts- U <~*\&\ 

1567. It was narrated from Cy. J^r^i-*!. Oi J^* uJJ>- - ^«1V 
'Uq.bah bin 'Amir that the . >.?,. - , . , >s. ,-r* - .;„.>.. 
Messenger of Allah |g said: If I - „. ' ' - -; ^ 
were to walk on a live coal or a ^1. •/? <•*•???- ^ (y, ijj If- <.$*£• 
sword, or if I were to sew my Z%> . - \''.A\ "\ '" •' '•■" 'JA\ 
shoes to my feet, that would be *^* ^ '^-^ - <• <£ - 1* ''Jr 
better for me than walking on the ^» :jg &\ J^ij JU :Jli ^l£ ^Jl 
grave of a Muslim. And I see no , , .* m( a .r ,„ „ *?, '.* 
difference between relieving <i~ ^^ ^ "^ J' £/*^ J* Q^ 
myself in the midst of the graves j$ j£ ^£\ $ • ^ *^\ 'J^ji 
or in the middle of the '\ „ .. '^. , >' - % * ,'"''', 
marketplace. "(Da'if) <^4^ jj^' -k^jf Jtp ^i -(4^* 

JlSj ijjljjll jjj i^jj-^S^Ji 4som»j' l^jlstjl il*lf J»-T ^ys [lJ.V »ill» .1] IjjUjii 

Comments: 

a. Relieving oneself in the cemetery is a very bad deed. 

b. Some of the scholars understood the meaning as mentioned in the Hadith, 
and some said it means sitting over a grave as we sit at a high place, 
because it is insulting to the deceased. 

c. Another meaning of sitting at graves is dedicating oneself for attending the 
graves. Being a dedicated attendee of the graves is also forbidden according 
to other authentic proofs. 

Chapter 46. What Was ^(i^^ *H _ (ln fW» 
Narrated Concerning Taking. ' (tn xi^Jl) j&li J. vl&l 

Off One's Shoes In The - '*■? ^^ 

Graveyard 

1568. It was narrated that Bashir ^'^ ■'-■&™ C?. £&* &■*>* ~ v ° nA 
bin Khasasiyyah said: "While I ^ ., ^ -'j^l €& :& 
was walking with the Messenger " ' <-"' 
of Allah «§§ he said: 'O son of j^ ^ "4^# d^ jr^; 5* 'J^ 1 J>\ 
Khasasiyyah, why are you angry 1, i= | ^ ' ' \-^ , s ^rj '. 
with Allah when you are walking C s?^ ■ - ■ « , cH 
with the Messenger of Allah?' I U Jl^UiiJl ^1 tt> : Jlii c^ ii! J_^j 



The Chapters Regarding Funerals 



429 



JJUmJI ^jA c\s>- U (-j)jji 



said: 'O Messenger of Allah! I am 
not angry with Allah at all. Allah 
has bestowed all good on me.' 
Then he passed by the graves of 
the Muslims and said: 'They have 
caught up with a great deal of 
good/ Then he passed by the 
graves of the idolaters and said: 
"They died before a great deal of 
good came to them.' Then he 
turned and saw a man walking 
between the graves in his shoes 
and he said: 'O you with the 
shoes, take them off.' " (Sahih) 
Muhammad bin Bashshar 
narrated from Abdur-Rahman bin 
Mahdi that he said: 'Abdullah bin 
'Uthrnan used to say (about this 
Hadith): 'A good Hadith and a 
reliable narrator. 



«4s1 Jj^ y-iUJ cJ^SA ?Jil JS> ^ 
. hli <uif j _Js- -Jjil La ^iil J_jij Ij : oJUi 

jyu> ( _ s Lp j*J .41)1 <U}1)1 as j^ JS 

\'J+ *%|i iljjfi :JAS -5-iliJl 
:Jlii .^jliJl yli: j£ ^ p .W'jg 

: J Las . 4IUJ ^ ^; UCJ \ ^j u^i ^W j 

.«U^if -J2£l& C*A*> Uj 
^ jjjI J~s- jl5 .Jb ^J^ 1 (j; a* s -> 1 



Comments: 

a. Death is a good thing for a believer, because after death he gets the fruits 
for his labor and rejoices the enjoyments of Paradise, whereas death is a 
beginning of the retribution for the bad deeds of a disbeliever. 

b. One should acknowledge the favors of Allah and should be grateful for it. 



. N jla» <J ij-^.J <U;*i ^1 ^J jSo. ^j| £j£- ^i\y\ \-r- 



Chapter 47. What Was 
Narrated Concerning Visiting 
The Graves 

1569. It was narrated from Abu 
Hurairah that the Messenger of 
Allah 3g| said: "Visit the. graves, 
for they will remind you of the 
Hereafter." (Sahih) 



The Chapters Regarding Funerals 430 J^ 1 ^ 1 tr* ^^ ** ^'j*' 

Comments: 

a. Visiting the graves means to go to any cemetery. 

b. The graves with buildings over them do not fulfill the real objective of 
reminding us of the Hereafter. 

1570. It was narrated from '■isj ! >'J>A\ -id*^ & ^hYy\, &■*>■ - \»V> 
'Aishah that the Messenger of . -,,= i*' ■;• 'it,* i^ 5 ' ■*•- ^ - 
Allah in gave permission for ' '-(*"=""** <*?. f - -£JJ 
visiting the graves. (Sahih) ^f ^1 oiw :Jtf -/-*—' 1 Iji cJLw 

•tsuw'J iM^kj 4, »Uii-j iijA>- ^ (VA/l) ( _ ? 4£ ; Ji i^-jf~\ [»Aq0 oiL-jj] :»jSlj 

Comments: " " 

Here the word 'permission' is used for a reason, because in the early era of 
Islam the Prophet ag| prohibited visiting the graves, and later on it was 
allowed as mentioned in the following Hadith. 

1571. It was narrated from Ibn 
Mas'ud that the Messenger of 
Allah gg said, "I used to forbid 
you to visit the graves, but now 
visit them, for they will draw 
your attention away from this 
world and remind you of the 
Hereafter." (Da'if) 

<^aj ^1 iLjJ&- y rvo/\:^UJlj iVV/£ : ( _ s i^JI **-j>-\ [i_fl ; «.^ «jk-J] :?«j>*" 

^ Lj^i lIjlAj- ^y* To* /V:x>j-I |*U^J ji—*JI ^ jAj c ^^11 ^-^j <~JJtl! Jjjj LjJli :4^c- 

Comments: 

a. As the commandments mentioned in some earlier revealed Verses of the 
Qur'an are abrogated by the later revealed Verses, similarly a later Hadifh 
abrogates the earlier one as known clearly from this Hadith. 

b. Earning one's livelihood by legal means, and spending without arrogance 
and extravagance for oneself, and for one's dependents is well and good. 
But being covetous for wealth and an excessive luxurious lifestyle make a 
person heedless of the Hereafter. For the treatment of this type of disease of 



■•& 




sit - 


>oV^ 


If 


«i> /jI LjLJi 




i< 4 ' 


4pi> 


111 ° ~ * o ' ° ' 


'Soi 1 * ^ 


LJjJ 1 


: JV5 


jig <H\ Oj~"j O 




1 ¥ 




If f^ei* 






. ii'j0\ jtfrj <. dii j &$ ijlji 



Hie Chapters Regarding Funerals 431 jJUskJI ^ , *\s> U <— ilj^l 

the heart, one should visit the graveyard, so that he will remember his 
death and it will create a spirit and interest for the preparation of Hereafter. 

Chapter 48. What Was sjU* J (,[± U ^ _ (u ^^i) 

Narrated Concerning Visiting " „ * * . _, ^ 

The Graves Of The Idolaters (£A «^1) ^j-UJI jjJ 

1572. It was narrated that Abu £jj^ : zzl J[ ^ J^ J>\ &j£- - ^evt 
Hurairah said: "The Prophet |§ , '", ;f , ',',-',„' „, ,„>«,, 
visited the grave of his mother and 0* "j^ (jl 4Ui &j^- : ^ u? -u^* 
wept, causing the people around ^ ^ : j u - ^ f - -^ f 
him to weep. Then he said: T -^ , , e " , , /*' ,. "' 
asked my Lord for permission to : <-!^ . <d)>- ^ ^|lj Js^ **l ^— ~* Ht 
seek forgiveness for her, but He :'f- ■ T' ft -•:-•( ;f - *' '':-f-.i„ 
did not give me permission. Then I I ~ , 7^7 ., 

asked my Lord for permission to d)its 1*^1* jjjt ^1 ^ <J>j cJitiilj .J 

visit her grave and He gave me ' t i >j\\ *£'£& i^ii ' /Si i ' '.'• ' \ 
permission. So visit the graves, for ' °-^ r-^ *s -J^ 1 'JJ-^3* ' J 

they will remind you of death.'" . W*: r tjOS [jw-^ws] '-my** 

(Sahih) 
Comments: 

a. Visiting a graveyard for non-Muslims is allowed, but the supplication for 
visiting the graveyard should not be done, as it is allowed only for a 
Muslims cemetery. This is because seeking forgiveness for a disbeliever is 
impermissible. 

b. Only that intercession is granted which is made with the permission of 
Allih, and an intercession cannot be made for a polytheist, because Allah 
did not allow it. 

1573. It was narrated from Salim Ji J^ULLJ ^J, juii lAii. - WVT 
that his father said: "A Bedouin - t . ,, > „ r ;«, • , ,. • 
came to the Prophet jg and said: tJjjU ^ "V- ^ : <iW <S^ 
'O Messenger of Allah, my father ^ 'i^S 51 a* '^ J>. r^! °i? 
used to uphold the ties of kinship, e ",' .*,'''* 

and so and so forth, where is he?' 4r' Jl i- 1 ^ 1 ^ : Jli ^ 0* '^ 

He said: 'In. the Fire.' It was as if ^ h\S J l\ 4 1 J^ t : Jti H 

he found that difficult to bear. ' ,,"' * ' t . 

Then he said: 'O Messenger of J* : ^ ^j* C$ -^J ^j <-'f?J>\ 

Allah. Where is your father?' The G .^ _^! . -j- ^ . ^ £, 

Messenger of Allah jg said: " >',",.--, 

'Whenever you pass by the grave :j|| 4)1 J_^j JLS ?Bj^I ^jU <iil Jjij 
of an idolater, give him the 



tidings of Hell-fire.' The Bedouin 



SjtJL 8j»i3 liljJ^o j»Sj '—'jj" Uil>-' 



later became Muslim, and he said: Aa3 :Jtlj .juj i^i^pVl liiti :JU 



The Chapters Regarding Funerals 



432 



JJUwII yj jjLs* U u(^l 



"The Messenger of Allah 2|§ gave 
me a difficult task I never passed 
the grave of an idolater but I gave 
him the tidings of Hell-fire/" 
{Da'ij) 






jljJI fcj*~^J tSjbjt*Ji ^ 



U^ijl ^jj'j 'i^j^^l ^i^j^^sj Lu A.V ' eiLUrfj]. I jw^jjio 

if) hhj o" C^"j' j'J^ LkJ' '^^ V>V:^ t^klj tjJj ... 4 tij ^ a*^. ^ jA* 



if. y 



Ip ^LoJj- 



<J" 



^P Uji^ tjjjt* 



Comments: 

a. the biggest good deeds, without the acceptance of Islam, cannot be a 
source of delivering one from Hell. 

b. The certainty of the noble Prophet's prophethood will not be deliverance in 
this world nor in the Hereafter, until one accepts Islam truly and promises 
to obey the Noble Prophet 3$| and practice the principles of Islamic law. 

c. If such a question is made that answering it clearly and openly ean be 
problematic, then the questioner's attention can be drawn wisely to another 
good thing. 

Chapter 49. What Was 
Narrated Concerning The 
Prohibition Of Women 
Visiting The Graves 

1574. It was narrated from 
'Abdur-Rahman bin Hassan bin 
Thabit that his father said: "The 
Messenger of Allah 5H cursed 
women who visit graves." 
(Hasan) 



(il *i>=Jl) jj*«3t f-LvjJ) SjUj JjP 



Uj~La- $ 






:^IS 






° * i -- • - < ,,°. f i , > >fi ; , ;■„ 

I* ^ 

jgg Jill J_j-jj £*! : <J^ *£■' 0* '^-jIj 

* JJ^ ' ^r* 'J 'JJ 
i iSj^'^ *>*>~*oj (ij t5jji3l jLL. i±o-i^ ^ UY/Tia^j-I t^-j^l [jj-~»-] '.7u^> 



The Chapters Regarding Funerals 433 JJUasJI . ,jb . *U>- U t-t^ 

1575. It was narrated that Ibn j- £^ .^. - -jf g^ _ ^ Vo 
'Abbas said: "The Messenger of 

Allah i§ cursed women who visit ^ ^ t»il»- ^ *u^> tlii- ^jl^l 
graves." (Hasan) -., \ i- , -i .',,; ,«> ., - ,, ; 

' ' 'J ' * 

^1 li^Jj- ^ T'T • : 7- tlJj^~o ^^1 ^Jji -Lstj jl in'ljS ^gi fU-U <_jL i!_fL^zJl i^JjjJij 

1576. It was narrated that Abu ^^- if. J-**« ^4>- ~ \oV\ 
Hurairah said: "The Messenger of >. ^s,j ,<=■- . . r « r'-i^.-!n 
Allah 3g| cursed women who visit ^\ * __ - 
graves. (Hasan) ^1 <jj ^le- <y> t-blji ^1 Lj-b~ . i—JUj 

rStJ '. Jli Ojjj^» j^' /jp t^J' if t<U-L^ 
/^i i i ■" i ^ ■? ^i^ * i i # -■ 

jj^ail ojljj ~*-^\J* !_/ cU-U ^->L tjjllsJl t^-i^Jl A3-j?-i [,*>—;»- eiU— >J] .1 5«jy>oJ 

Comments: 

It means those women who frequently visit the graveyard, but irregular 
visit is permissible. 

Chapter 50. What Was & j ^ ^ ^ _ (a . ,^ 

Narrated Concerning Women y' • / / » J 

Following The Funeral (<>■• «*^D j?^' *^1 
(Procession) 

1577. It was narrated that Umm ^ :^i ^1 ^J ^ j^f li£U - \oVV 
'Atiyyah said: "We were ^ ~ ."„,'",' ,, ,, j ,£ 
prevented from following the f 1 5^ li ^^ if 'f 1 -^ <>* t ^ 1 ^! jpi 
funeral, but that was not made -j. t ^ |1; j 1 ^j ^ %J .^ ^ 
binding on us." (Sahih) ' ' >- 

■*i "j^J *^ cri' i>: J^ J tlr 6 



The Chapters Regarding Funerals 434 j3\Xsj&\ ^ s\^ U i-il^jl 

1578. It was narrated that 'Ali gfe_ . ,^j ( ^ ^ £^ - \«VA 
said: "The Messenger of Allah 3g§ ' t „ s ^ 

went out and saw some women 'if ij^l^ij. "^ : ^^" is. -^I 

sitting, and he said: 'What are you ,,> % ., . - r' i -? - n « ', i - . , 

sitting here for? They said: We y * i - ^ r Lr " ^ 

are waiting for the funeral/ He J_jij £/£ : JU ( ^£ ^s- t£!£>Jl ^1 ^ 

said: 'Are you going to wash the , ^ , >", ,,,. — ' ' 

deceased?' They said: 'No.' He M - JU '^ ^ ^ * *"' 

said: 'Are you going to lower him ji) : j^ .sjliJi 'J0£ :^i t?jSCll*J 

into the grave?' They said: 'No/ . , . ', , , , t 

He said: "Then go back with a ^SM"* J*» : J U -^ -D* l ^C^ 

burden of sin and not (? j^ ^ ^ J;, -^ /nj .^ 

rewarded/" (Da'if) 7 " _ ", " , o , ,, , 

js* loljjijU ^j*>-jUb :JU . N : ys 

- '^'a^ 
^j, JljsU^I * a, JjIj— [ iLjJl=- j>* VV/£: 1 _ ? i^J! ^-j^-l [i-i ; . « .v g oaL«.J] :*%j££ 

Chapter 51. What Was J^\ J l\£ U ^\> - (o\ ^1) 

Narrated Concerning The ? ■ ' , ' « 

Prohibition Of Wailing <° ^ ^^A Mh 1 a* 1 

1579. It was narrated from Umm ^ _ ^ , ( „ , ^ , ;i _ 
Salamah from the Prophet |§ ^^ : ^ </;' <* ^ -"' '^ ~ ^^ 
regarding: "And that they will not t fi -*j, j- j,, j^ ^ ^ ^ t *£ 
disobey you in Ma'ra/ (all that ' t * - *i > ' - ,' . . - 
that is good in Islam);"'- 11 he said: lgp> if **^» f ' 6* "^J^ <J* ^ 0* 
"(It is about) wailing." (Hasan) :£s ^1j,] fj^ 4 ^4^'^> « 

ti>=i«-Jl oj_j~. jyij i_j1j ioIjJJI j; — aJ t^^j^' ^j^l L^*«*- •ili—'l J ■ THj^sl 

■ <-~if iy^~ '• d ^J ' ^ j^* *< -AjJ; lLj Ji?- <y> TT ■ V : 5- 

Comments: 

a. The meaning of the Hadith is, that to avoid wailing is among those good 
deeds that the Muslim women gave their pledge to the Prophet H to obey. 

b. 'Wailing' means loudly making mention of the deceased's qualities and 
expressing one's grief, by saying various phrases in praise of the dead. 



[1 ' Al-Mumtafumah 60:12. 



The Chapters Regarding Funerals 435 jiUialt ^ fU»- U vjI^jI 

1580. Jarir, the freed slave of £^ .^ - ^ £j^ _ >eA , 
Mu'awiyah, said: "Mu'awiyah ,1 

delivered a sermon in Hims, and & &\ •&> &jJ- '-J^i- J> J-flli.1 

in his sermon he mentioned that .. < -, , -. ' =, .,* f... <»„ - .^s - , ., 

the Messenger of Allah j§| forbade ■ \ "^ ^-^ y -f~ ' 1 '•' 

wailing." (Sahih) J^ij 5 1 ^Li ^ '£& L Cr=^i %j&> 

<u J^U-I iijJs- ^ AY\:^ .Wr/'Hlj-JGl ,y ^IjJJ'l ^r^f [^*-^] '• Qij** 

*J (V«^- tioJbJIj L l,;tT.^sJ J'....lU t(*,>jij)Jj^i *l>Ju JJi^ 1 U-g>t~ij ' jSj ^' y ' 1^*-$* (V^ 

1581. It was narrated from Abu _. >t ^. ^ fi _ 

Malik Ash'ari that the Messenger r^ 1 ^ ^ l > l ^ Jl b '^ " >dM 

of Allah jg said: 'Wailing is one ^ .'^ .^^ ^ ilAi j tj^l 

of the affairs of the Days of ' ' ' , < - ' '" 

Ignorance, and if the woman who oi ur?*i a* <-y*» bui -liby 1 -V 

wails dies without having; f •> ..,'* f »f ..i-> •, - .? 

repented, Allah will cut a garment ^ ^ f ^ / f ' „£ ' 

of pitch (tar) for her and a shirt of :|H ;&( J^ij J I* :J^ (J^i-lNl dJJli 

flaming fire/ " (Has**) ^ ^ ^ .^ s ^' ^ ^tili 

t£)ljfc» y> L13 l^J -obi paS tl^S 1JJ CJli 

. ojj>j Vf I '. j- t-JL~» J^ Jjil^i lijJjJJj tlTAIlp- njlj^JlJ^ 

Comments: 

a. 'Ignorance' means the era before the advent of the Noble Prophet 3fj§. When 
something is related with ignorance, it means it has nothing to do with 
Islam and it does not suit the Muslims. Only the disbelievers do this, and it 
suits them only. 

b. Even the major sins are forgiven after sincere repentance. 

1582. It was narrated from Ihn IIJjU- : [ \J^4 ^ M^J> &J&- - \oAy 
'Abbas that the Messenger of ,.*.,,> ^*, ' , , ,. .,, 
Allah |§ said: "Wailing over the *?'j CS- j** ^^ : ^*"-K CS- ■ x «** 
dead is one of the affairs of the ^ ^ J\ j; j^_ \j> t( ^udl 
Days of Ignorance and if the ,*",;' ,"\ \ f o ",' ." 
woman who wails does not ^ Jj^j ^ '-^ 0^ <y) u* ^Jk 
repent before she dies, she will be ^^J, £ ^ ^ Jj> ^^ : %% 



The Chapters Regarding Funerals 436 jjUswII (ji a\^ t» wtj^l 

resurrected on the Day of < ; , >, .e -„ ; • & >\ :, ~- f f.u ''.{■ 

Resurrection wearing a shirt of ^ '<~»j*j a. : of V ^ <J>\ , ^ 

pitch (tar), over which she will -dil'iM hi Jri'-r* ^1^ j*l^2JI ("J* ;j.-°; 
wear a shirt of flaming fire." ' s ' - - , „ > 

(HflSAM) • «j^i v4J ^ £j* ^ ^ ft 

Comments: 

This warning is not only to women, but also if a man commits this sin, he 
will get exactly the same punishment in the Hereafter. 

158.3. It was narrated that Ibn U$i>- :<-&.£ j> -Uj-I l£.lr - ^aAV 

'Umar said: "The Messenger of ,,„ t „ „ > r r..s 4 J.,,? 

Allah |g| forbade following a LS ^ r - ^ <-^ u=--r-*, 

funeral that was accompanied by iij^j ^J :Jii ^ii ^i J* <.s*^Z ly> 

a wailing woman." {Da'if) * £ ' „„„, '. f , liS . , 

JjL^ «^p (_5jj : Jiaj-1 JUj iij I_jjJ^j cjLuII i _ s j>«i_^' * [^JL*«i »it»jitj '. «jjj« 

Comments: 

Attending a funeral is an important right of a Muslim upon another 
Muslim, but this right is abolished if anything against the religion is being 
cornmitted in the funeral. 

Chapter 52. What Was ^1 J » t£ tf it - (o Y ^^Ji) 

Narrated Concerning The ; s •;., * j> °" „ -, „ , 
Prohibition Of Striking One's i-J W^' V-r^ c>* 

Cheeks And Tearing One's ( y ii>Ji)i-i^4^) 

Garment ' 



eli. :-^u; % *i£. Gj^ - ioai 



1584. It was narrated from 

'Abdullah that the Messenger of ^. 6 ,_ (i „„ ^.^ _, 

Allah it said: "He is not one of ^"^ : J^- CM - x *^ ^^ C "C^ 

us who tears his garments, strikes ^ ^-j, ^ -: ^ g ^ 

his cheeks, and cries with the cry ' , * , . ' 

of the Days of Ignorance."' if 'prfUil (j* '£;.) 0* "J 1 ^- ^ 

(Sahih) >i - * * > -> - , i- \-& e . " . , - > . - 

&U- : j L|'j, C&U- : *y li -j^- ^° ^ 



The Chapters Regarding Funerals 437 jjUasfl ^ «L»- U ^'jjI 



. 4j jji^t'ifl ijuijjr- jjj \ > V : 7- liJlftUJl (5^^ f-IpjJIj i—jj-sJI jpj 

Comments: 

a. Grief of the heart and shedding tears is not contrary to patience, other than, 
this, some people do various types of sacrilegious things which are 
Islamically forbidden. 

b. It was people's custom before Islam that they would cry over the deceased and 
express their sorrow, by singing poetry of praise about the the deceased with a 
loud voice, and they also used to tear their clothes. Islam prohibits all these, things. 

1585. It was narrated from Abu t^jU^Ji yl>- <y iliS t£t>- - ^A<> 
Umamah that the Messenger of „*__" $ ft "^ r „ „ ,_ __, /t , e ^ f 
Allah m cursed the woman who '^^ ^ ^^ : ^ -^ <y. -^> J 
scratches her face and rends her - ^ - ^ j; ^j } j- ^ 
garment and cries that she is , */.. _ ' j J '" ' ,<, 
doomed (i.e. because of the death Jj^j <^ ^^' tjj 1 ^ p?w\ j t J_jASU 
of this person). (H« S « K ) SLiJlj i l^j" U.UJ1 ^ « <*l 

*^ls- y> J^y yj y^y^J-P U*-i y* \j^ 6^^j i. L^jW^jJ^ "^s^-^^j L^y** 3 "-] * THj 1 *** 

Comments: 

a. Saying the word 'doomed' mean to say 'I am ruined, I am destroyed' etc. 

b. The word 'curse' informs that it is a major sin that will not be forgiven 
without sincere repentance. 

1586. 'Abdur-Rahman bin Yazid ?S>- Cy. ^^ If. ■^ &i£ ~ ^ An 
and Abu Burdah said: "When f . - ... - >- >-■-- ^ ' _i .€,. 
Abu Musa fell sick, his wife Umm ^ ^ *f \, - , ,. 
'Abdullah started to wail loudly. y£ 'J>& Sy*^ £1 oi*i :JU jj-liJI 
He woke up and said to her: 'Do t. ' ^.r f , - ,, . t .*.. .• 
you. not know that I am innocent ' ' ° ^ ■■■'•£ J - -£ S^ Sr f *^"-^ - • 
of those whom the Messenger of jiil xi i\ &\y\ cJS\ ^y- y\ J^ UJ 
Allah JH declared innocence of?' , ^ - ■ - ^ - -t- < , , 
And he told her that the ^ ^J 1 '-W J^ 'ci^^ .&. ^^5 
Messenger of AUah ^ said: 'I am ?^ ^| J^ij il. %^ ^ J^ J\ 
innocent of those who shave their ' " ' " 



The Chapters Regarding Funerals 



438 



jJU*JI j^ iLj- I* l -r J l>;i 



heads, raise their voices and tear -« -,-.,«. . -, „ <s ,'»,. ' -, 
their garments (at times of u *** - U -^ J u ^ - u J 

calamity).' " {Sahih) . &J.j ^ jjj. ^ t^Ji 



Chapter 53. What Was 
Narrated Concerning 
Weeping For The Deceased 

1587. It was narrated from Abu 
Hurairah that the Prophet igg was 
attending a funeral. 'Umar saw a 
woman and shouted at her, but 
the Prophet 3g| said, "Leave her 
alone, O 'Umar, for the eye weeps 
and the heart is afflicted, and the 
bereavement is recent." (Da'if) 
Another chain with similar 
wording. 



»li3l j. *U- U ^ - (or ,^«J!) 
(or «>di) cJUJI J^ 

j <.izj, J\ & jz jS i&U - sow 

o' * s' \^. ' . s.f'1' . ? -* ■* ■" ° -» I ■- 

.y& u 1{mi :gg *^]i jia .ifc £Ui 
j^jJIj iJjUij j^-ixllj i.Lub ^)**jI C)i* 



; t_jj* 



£ji^ 



1588. Usamah bin Zaid said: 
"The son of one of the daughters 
of the Messenger of Allah g| was 
dying. She sent for him, asking 
him to come to her, and he sent 
word to her, saying: 'To Allah 



, ' J, , ' ' 

: (J jL^JI ij-j^i [i— «-**» lili^l] :«jj>j 

. cjUI JU-j :?si«!l ^ (iisUJOJU :(5JJ™JI 
^ dip I X^ ^ ilAi £&>- - loAA 



The Chapters Regarding Funerals 439 jiU^II ^ «l» U uljdi 

belongs what He has taken and to -r ' ■ r .f- • ■ u . 

Him belongs what He has given. d] -<4 ^ jU ' ^f 1 - & & ^ 

Everything has an appointed time U ii} 1*4 U Jta %\ L£3l JijS . l£jt 

with Him, so be patient and seek „ , < .. J „ ', j^ ,~, 

reward.' But she sent for him -Lff 4 "** J^ l4 aJ ^ Si/- 1 J^J • J**' 

again, adjuring him to come. So .Hjfi t j| ^^ .C-i^sij ^ ># 

the Messenger of Allah ^ got up, " E , / ^ ; 

and I got up with him, as did *"J ■*" ■^~^j $H <iil J^j fl*» -^ 

Mu'adh bin Jabal, Ubayy bin Ka'b >■ i-,->- ■> j. ..-f- r - >° V* 

and 'Ubadah bin Samit. When we ^ ' , f f/ f 

entered they handed the child to J^ij £~5«Jf \jlj$ &5-S £& . ^likl! 
the Messenger of Allah H, and 
his soul was rattling in his chest." 

I think he said that it was like a 6jZ*j JZji :Jil . ILi Y$£ :Jll 

water skin. "The Messenger of - , , >.>*,>■''■?;■ 

Allah m wept, and 'Ubadah bin lI * U :c^L^Jl ^ s3L> .0 JU* .^41 

Samit said to him: 'What is this, O jj,l L^iii ^1 &^Jl» : Jtf fnSil Jj^j i; 

Messenger of Allah?' He said: 'It * .. ' 

is the compassion which Allah 53^ o* ^ f^ji '•'{J -^ l£ <j5 
has created in the son of Adam. 






Allah only shows mercy to those 
of His slaves who are 
compassionate.' " (Sahih) 



f-\Xi-'J,\ 



tt-j.i>- ^y» ^TVip- to-jJI ^^ ^ISLJI l^/L tjjli^l t^L^j ioj^j \YAk'.?- t?*J} ... 
Comments: .aj ^1* 

a. Grief of the heart and shedding tears do not negate patience. 

b. Requesting something by adjuring an oath upon someone is allowed. 

c. The thing adjured by an oath, if it is not prohibited by the Shari'ah, then a 
Muslim should fulfill it for another Muslim. 

d. Whether it is an occasion of sorrow or happiness, if a question is asked, it 
should be explained. 

e. The presence of all relatives is not necessary at the time of death, however, 
the family may desire those righteous to be present at this moment, so that 
the moments of death and the agony of death pass easily with their 
supplications. 

1589. It was narrated that Asma' 
bint Yazid said: "When mrahim, 

the son of the Messenger of Allah A^ b* 'p™^ <y) a* '(4^ Cf. 
j!§, died, the Messenger of Allah 
3§| wept. The one who was 



UjJj- : -a^a^i /jj ■&%-* fcjJ^ ~ \ oW 



:cJli 1, 



ji ^^ * \a~» ! < \fi i 4 \—~5*y>- *y \ 



The Chapters Regarding Funerals 440 ^iUssK ^A sb- U i-jIjj! 

consoling him, either Abu Bakr or - f -.■&.■ >.*■>„" 

'Umar, said to him: 'You are ^ T^l '& ^' ^J ^' y# ^ 

indeed the best of those who £ &\ ,Jy^\ 5J jis .$g| Jif J^ 

glorify Allah with what is due to , ^ / __ " j __ , . _ „ s ~ 

him/ The Messenger of Allah ^ ai f-^ i>° ^ ° j! : j^ ^Ij '>' 

said: 'The eye weeps and the *~j, ^j, -^ ^ 3,* ^ t &. 

heart grieves, but we do not say ~ ,',,.. 

anything that angers the Lord. -V/' JaaJL^ li J^*J *lTj uLi^' '0j>H3 

Were it not that death is ft- * 1- * >.-- - . - *.- xf i.,.? 

something that inevitably comes ^ ■ . ^ 

to all, and that the latter will J^aQ U >M* $£■$ J$sU gl ; >*jl 

surely join the former, then we , > , , s - * , -.„,,,(.•,.* 

would have been more sad for - e JjHJ>«J ^ UJ> . t^j U- J^il 
you, O Ibrahim than we are, 
verily we grieve for you.' " 

(HflSflH) 

^j urr.tri: c tWWW'/U:^! j ^ijJJi ^j±\ l i y^- „iU-l] :g^ 

Comments: 

a. Weeping over the death of a relative or a friend is allowed provided the 
tradition of Ignorance is not practised. 

b. Other people should console the bereaved family members of the deceased 
in an appropriate manner to offer comfort from grief. 

c. The real patience is that at the time of sorrow, one should control the 
tongue and hands against committing any impermissible acts, and such 
words must not be uttered that express displeasure about Allah. 

1590. It was narrated from ,^< , ., „... >-. jj,, ,3* > 
Hamnah bint Jahsh that it was said • tj-^i Cji 

to her: "Your brother has been <£\ A\ &■ t^li- :^fj^\ jJU^ ^ <jjULM 
killed." She said: "May. Allah have 



..H* > 



mercy on him. Innd lillahi wa inna <*' - ^ & ^^ oi f-^'4 O* '>* 



Uayhi mji'un (Truly,, to Allah we jj± ^ £- ^ , fe f ^ 



belong and truly, to Him we shall s r c , „ ; f , > 

return)." They said: "Your husband ^5 "^ ^=rS '^^ -4^3? : ^^i 

has been killed." She said: "O grief!" . ^y £ : !# . S^ C\ lllj & 

The Messenger of Allah |g said: e , ,\/ "' /, 

"The woman has a strong love for Oj* : §l 5^' JjAj <J& »£j^lj :cJU 

her husband; which she does not » 1i r '— *>\ A'-'w - ° a n 

have for anything else." (Da'if) " S <H ^ U ' • ! '^ J> ^ C^ 



The Chapters Regarding Funerals 441 jitlijrfT ^A- *W> U 4_ i\$i\ 



1591. It was narrated from Ibn '-ij^J\ -^ *J> Ojj&te'lZ- - ^»^^ 
'Umar that the Messenger of - fc^f tf$ .^ - ^ ^ £^ 
Allah ijf§ passed by some women __ „ , * 

of 'Abdul-Ashhal who were 5I1I J>*j <Jl S** drf' o^ 'H <!>* ^ 

weeping for their slain on the Day ''y'A' - ^ r'An •- '\- s - « 

of Uhud. The Messenger of Allah ^^ ^ J**"^ ^J 1 -* ^ M 

H said: "But there is no one to S^i- ^b :g| *il Jji.3 JUS . j^-i *y m 

weep for Hamzah." So the , .« „ , ,- , ^ 

women of Ansar started to weep <^ : J 1 *^' i[ ^- ^ ^ <£& V 

for Hamzah. The Messenger of : j^ jg ^ j^ Jii^ii .i'yJ- 

Allah s|| woke up and said, 'Woe ,.-.•', ^ /,, >„, .-.-." 

to them, have they not gone home '5^* $*Jj* ^ 6^' u dVs^i" 
yet? Tell them to go home and _, -j, ^ ^ J^ ^ ^ 

not to weep for anyone who dies I " 

after this day.' " (Hasan) 

<jr~-^- j* j '<j ijLa.1 {j& (ijl» ^y> W 1 A£ i I > /Y : ±^y-\ v^-jZa L l y~t~ iib— .J] ; «j j>=j 

■ a j^j T\T~\ ',7- tjjta .Jl /r^ <y <lU»!j t^-jhJJ! Aah\jj t *JL~*> J? v-i JU^ 4>&^^j tVA^ 
Comments: 

a. Its objective was not to admire the act of their weeping with a loud voice; 
rather it was to express their vulnerability since their close family wa& also 
not present who are naturally more grieved. 

b. Allah's Messenger made clear that he did not mean to admire weeping, with 
a loud voice, that is why he commanded the women to go back. 

c. Gathering in the deceased's house for weeping, beating the cheeks: or chest 
and wailing is prohibited; the gathering in the deceased's house even, 
without wailing is prohibited. , ■ 

1592. It was narrated that Ibn £&>- : J&i- 0? fUL* t£U - So\\ 
Abi Awfa said: "The Messenger of f .. , '* , ,;. , ,_..,.- •* ?, 
Allah m. forbade eulogies." ^ ^ ?■ '^' ^4 ^ ' jl ^ 
(Da'if) ' - ■j\^\-o*-0'&\&jl$ :MJ$ 

C-.-b- ^y> VAT"tTol/i :juj-1 ^tj>-\ "£l*J VVV:^- tj&\ [ Jj^i ssLi«J] ; :g;>» 



The Chapters Regarding Funerals 



442 



jiUaJI ijjb £ L> U t-iS$*i 



Chapter 54. What Was 
Narrated Concerning The 
Deceased Being Punished For 
The Wailing Over Him 

1593. It was narrated from 'Umar 
bin Khattab that the Prophet ^ 
said: "The deceased is punished 
for the wailing over him." (Sahih) 






&S- :tl J\ ^ p, y\ i£U- - v<^r 



l j L*j ~ji JL*r*ejo Uj Jl?-_j 



*DliLi 






ji 



a* 






^ 



Comments: 

a. If the deceased advised that people should wail over him after his death, 
then he is also responsible for the sin committed by wailing women. 

b. Another possible meaning of the Hadith is that 'the deceased feels 
uncomfortable because of wailing' as he is annoyed by the impermissible 
acts done at his death. Allah knows best! 



1594. It was narrated from Asid 
bin Abu Asid, from Musa bin 
Abu Musa Ash'ari, from his father 
that the Prophet |g said: "The 
deceased is punished for the 
weeping of the living. If they say: 
'O my strength, O he who clothed 
us, O my help, O my rock/ and 
so on, he is rebuked and it is said: 
'Were you really like that? Were 
you really like that?"' 



ui 






* *■■ • ' > t,- ' * * s * Z 1 



The Chapters Regarding Ftinerals 443 jJUisJI ^ *t^ U *^jl^jt 

Asid said: "I said: ' Subhan-Allahl ,*, *, *,-,,., j ?^ * f -,,: 

aii~i « . , , ,■ *l&\ \}\ .lift Olitl-. Cjjis '. ^~~»\ JS 

Allah says: And no bearer of f - 

burdens shall bear another's ^i?^ 'M %& J$ "J>^ : <J_rt 

burden." [a] He said: "Woe to f ai ,*l { ' 

you, I tell you that Abu Musa L ' ! "J 1 ^^' ^^ :Jl1 ^A :>li] 

narrated to me from the %\ ^ .^ & j^- - jfe ^ 

Messenger of Allah -p, and you «,-"'' - " , ^ 

think that Abu Musa was telling t>' <££ jl ?^t i~Jl ^ 4^ ^^ ^ 

lies about the Prophet H? Or do ? ' J t U - 'if 

you think that I am telling lies '^^ ^ ^ ^ 

about Abu Musa?" (H#sa«) 

^^ip flSjl 4Jt^ jj f-Lf-Lo i >Vj ij5U?JI l^juijJl Aj>-j^-T [^»S- ulluij] : fjjJPU 

Comments: 

The mentioned punishment explained by this Hadith is that it is because of 
the crying of wailing people, and also it should be known that in this Hadith 
'cry' does not mean shedding tears, rather it is uttering inappropriate words 
with tongue that are a reason for the deceased's punishment in the grave. 

1595. It was narrated that tfSi :j (l£ ;f; 'Li* 1&£ - \Mo 

'Aishah said: "A Jewish woman * ' r 

had died, and the Prophet i| J^ &} if <jj£ If i&4* if. ^^- , 

heard them weeping for her. He u *„.;.-;.,?. •'..*. i' .*. , z>.u 
said: Her family is weeping for "' ' , u- ■ • 

her, and she is being punished in . l^Ie 5jS3 3|§ ^Ji\ i^k^S .<iili 

her grave/ » (Sahih) ^ ^ ^ ^ ^f ^ . ^ 

5isXo ^i ^i jj* jj_>Jl ji jL^J' -1 ^ i ---j JI: *" cy ^a/t :_Ui-i j-j=--ij ip~*-0l '.xjjpu 

^ *L1a tl^j^Jj t .ijip 0_j5w Jmlj *_jjuj «jl jiU Afrj ^ HI «&l Jjjj JVa UJl <us_j no 
. U-ft» fr*^j ^Y*Y : ?- t «JL«aj i ^ Y A*\ : ?- t ^jUtJl j^p- ju&I **i jt»^ 

Comments: 

The saying of 'Aishah <^>, means that the deceased does not get punishment 
for the bereaved family's crying, because one should not bear the 
punishment for other's sins. Allah's Messenger jjgi did not say it as a 
definite principle that the deceased gets punishment for one's crying, but he 
said it upon observing Jews crying for their female dead, what would it 



[1] Fdtir 35:18. 



The Chapters Regarding Funerals 444 jit5s*tt ^ t-^- U i-jIjj! 

avail her? She is suffering, from punishment for her sins, whether they cry 
for her or not, it will remain the same. 

Chapter 55. What Was JJ^\ i %\^. U £,£. _ ( o .^Jl) 

Narrated Concerning Bearing '* - ^ ' ' *\ \ 

Calamity With Patience ( o o «*d I) fe^Jt J* 

1596. It was narrated from Anas i^j\ tffc-f : '^ ^ j^J t£U - ^\ 
bin Maik that the Messenger of 



• , / * 



Allah Jp said: 'Patience should 4*-" 1 ^ 'V^ ^} gi ^ >- «j* '^ ^' 
come with the first shock." ^ .^ ^ ^ ^ ^ ^^ ^ 

(Hasan) * ■ ■ ■ ' ' v * ? ' 

*ii&lJ: jIp _pall U^J :|| 4)1 J^3 

i>-LflJ'l ^jS j~*ti\ d'\ *U>-U r_jL IjjLijJI l^JL^jJl 4?-_pM [j*J»- «U-»|] '.f^jS-U 

Comments: °J=" ^ 

The patience required by the Shari'ah is that when a calarnity strikes or grief 
is caused, then one should keep away from any verbal and physical deeds 
at this time. Because controlling oneself during the time of extreme grief 
and to differentiate between right and wrong becomes very difficult; 

1597. It was narrated from Abu ^ :j &: ^ *£* && _ , oW 
Umamah that the Prophet iH ,-,-*' ' a , ,. > 

said: "Allah says: 'O son of 5? ^H 15 &-**-■ : u^£ ^ J^^i 
Adam! If you are patient and seek , ^.f J ^ ,' ^ . - ^^ 

reward at the moment of first ' " f f / ■■■ : 

shock, Twill not approve of any «1 j$ \£\^LZ> %\ djty : JVS |l| <^3 



reward for you less than „- tin— • * ti '■ -.--•.,-- *•*-,. %, 
Paradise. (Hasan) r "^ ' ' -^ t 

tCVTo/A:^* .jJljJaJ'b i.Yo-l't.YoA./o-jus-t *>-J-\ l,y~*- »t-.fj' :gjj»J 
o-jUj t-°js*j i— ijSd'V ^rb 'lSj^ iIb?"^— ^' i>^ ^-d-^J l< i J^^*-"i (j* tSj^" i>° VVAA:?- 

Comments: 

The virtues of patience and its importance to Allah appears from this 
Hitdith, and that showing patience according to religious commandments: 
will prove as a mean of deliverance. 



The Chapters Regarding Eunerals 



445 



jJ.Uiwtl ^ .cU* U t-*\#\ 



1598. It was narrated from Umm 
Salamah that Abu Salamah told 
her that he heard the Messenger 
of Allah 3|| say: "There is no 
Muslim who is stricken with a 
calamity and reacts by saying as 
Allah has commanded: 'Inna 
lillahi, wa inna ilayhi raji'un. 
Allahumma 'indakah-tas.abtu 
musibati, fajurni fUia, wa 'awwidni 
minha (Truly, : to Allah we belong 
and truly, to Him we shall return. 
O Allah, with You I seek reward 
for my calamity, so reward me for 
it and compensate me),' but AUah 
will reward him for that and 
compensate him with something 
better than it." She said: "When 
Abu Salamah died, I remembered 
what he had told me from the 
Messenger of Allah i|| and 1 said: 
'Inna lillahi, wa inna ilayhi raji'un.. 
Allahumma ' indakah-tasabtu 
niiisibati hadhih t fajurrii 'ulaihd" 
(Truly, to Allah we belong and 
truly, to Him we shall return. O 
Allah, with You I seek reward for 
my calamity, so reward me for 
it).' But when I wanted to say wa 
'awwidni minha (and compensate 
me with better), I said to myself: 
'How can I be compensated with 
something better than Abu 
Salamah?' Then I said it, and 
Allah compensated me with 
Muhammad j|| and rewarded me 
for my calamity ." [1] (Hasan) 



(.illS* ^1 ^y y\s- ^& t-Jjl {j& t^>ti>JI 
, . = - ■ «i "\ r- ti *<">• — * 

iSjip ^!)t .o^%0 <pl llj> «U t| 
(j** j* J <■■%£. t^ 1 * '<j£^" <^t-*-v 

(_£JJl CJ^Si ioJLi _jj| ii*^ ^* ;cJii 
jiJ Li} :c-1js .J§§| 4i\ Jjij q* {J?-*>- 

(Jl Ojjl lib . Lg~Ui jjJj^-U ■ j^* ojh l/a 

: c _ 5 ™4> jji cJj l 4~? Ij"" ij^j^j -hj^' 



jy fo \ \ :?- ti-va«JI j^p s-L^-ji-.Yl ^ :\jL 






p]: See no. 1447. 



The Chapters Regarding Funerals 446 jBtiarfl j-& *!>■ la t—tl^ji 

Comments: 

a. Observing patience over a calamity is definitely rewarding in the Hereafter, 
and in this life one also gets the favors of Allah for observing patience. 

b. It shows the greatness of the faith of the Companions,, that apparently there 
was no possibility of this supplication to be granted, yet Umm Salamah 
made the supplication following the Prophet's instruction and believed the 
prophetic saying as true. 

1599. It was narrated that : ( ^£iil # jj>* ^ jJ^Ii tiXi- - YoM 

'Aishah said: "The Messenger of ;„" ,'< ' , st~ «, ,- ^*, 

Allah |g| opened a door that was : iJ ^* Ik ls"j* &•**• '- f* 1 ** k) ^-^ 

between him and the people or • ;K- f ■; ,?.-•* *° > ■■ . > ,^ s . - 

drew back a curtain and he saw -,' '''.,, ,', 

the people praying behind Abu J_j^j ^ :oJli ^Jl* 6* 'a*^' j4* 

Bakr. He praised Allah for what '.-> .f .«,-.■,.„ ?<„, -, . ll£ , . 

he saw of their good situation and - ~" . " *" . ' ' 

hoped that Allah succeed him by .JSZ ,^1 i-V/j OjL^ o"^ \ty -\J^ 

what he saw in them. ^ He said: * ., , , % - ,, ,- 

'O people, whoever among the 'f^- &*- oi i$b ^ > * ^ 

people or among the believers is .^ijj ^JJL ^jJ &! JlUs M Slijj 

stricken with a calamity, then let 4 * ' < ' ^ j „ ^ , „ 

him console himself with the loss y 111 5* **' ^ <J" U! W **' : Ju * 

of me, for no one among my ^i^g. ^.^ ^f ^^j| ^ jf 

nation will be stricken with any ."*''.' 

calamity worse than my loss.'" *rrf J?* •}: : • ?* >' o* '■ijt O v f * ! 

Jjfcl_^ 4jjl1>Jj t T ^ ; -■ tpJij L»5 i_&jw* o-l«P /jj (c^j^ ^ [c<L* H ,i3 ajU*j|J '.ftiSu 

Comments: 

a. Allah's Messenger jH cared for his people even in the last days of his 
blessed life, so he |g was pleased when he observed them being firm on 
righteousness. 

b. When observing patience over a calamity seems hard, one should reflect 
that the death of a relative or an elderly person is not a new thing, whoever 
came to this world, have to depart for the Next. When the great personality 
like Muhammad jig, the Messenger of Allah, had died, then who else would 
live forever! 



[1J 'With what he saw in them' or 'the one he saw them with' meanirjg the state they were 
in, with Abu Bakr leading them. 



The Chapters Regarding funerals 



447 



jiUisIl ^ ilp. U t-jl>il 



1600. It was narrated from 
Fatimah bint Husain that her 
father said: The Prophet jg| said: 
"Whoever was stricken with a 
calamity and when he remembers 
it he says 'Inna lillahi, wa innd 
ilayhi raji'un. (Truly, to Allah we 
belong and truly, to Him we shall 
return)/ even though it happened 
a long time ago, Allah will record 
for him a reward like that of the 
day it befell him." (Da'if) 

t lo\Y:^- <.Jai\ iSj^ *1* Vj kW ^ol:^- t^fc) [lj*- <J*.-.*./s ioli-4] :^jpu 



*■"" -* ^ 1 * ■■* .sir*" > ^ t * **t I *• 't I " 

i ^ i ■ i,f> n i i— ».>g I • JJ : Jag *J I (J u :jli 

1 



Chapter 56. What Was 
Narrated Concerning The 
Reward For One Who 
Consoles A Person Afflicted 
By Calamity 

1601. Qais> Abu 'Umarah, the 
freed slave of the Ansar, said: "I 
heard 'Abdullah bin Abu Bakr bin 
Muhammad bin 'Ann bin Hazm 
narrating from his father, from his 
grandfather, that the Prophet sp 
said: "There is no believer who 
consoles his brother for a 
calamity, but Allah will clothe 
him with garments of honor on 
the Day of Resurrection.'" {Da'if) 



I^A S ^ --"» * f * ° £" *\ 1""*^ ' 1 N 1 

UjJb- . 4~-j ^j| jj j>j jjI UiJlP- — IT 1 

^ji jj 4)1 jlIa c~i^i :JIJ> jUk>*sll J^* 

i-» . 'ir -*-f ms * s u - "! ' • ' f 

U> :Jli <bl «|g ^Jl jj* ed>- ^j* 'iri' 

4AM ol— S KJ 4...< a ,a. i »l»-l (_Jj«J j£>° j^ 



loj^j b\?*- Jj! *j£_? ' <^-l?- 7^-* *i/ : cs JkJI ^ (j~*-^l Jlsj 'L'J'j^.s i_sM^^J 'i^J^^I 
jj 5?Jis Jjj jj Lt_jkaj lSjjj '»jjj tsi'j (j— jI j* ililiji^ jlJukLi iijJipJJj i^io r-jsJI_j 

Comments: 

Consoling means to show sympathy to a calamity stricken person, or to 
the relatives of deceased; relieve them, exhort patience and to talk in such 
a way that lightens the grief. For example saying: May Allah forgive the 
deceased; may He elevate the deceased's status in Paradise; and reward 



The Chapters Regarding Funerals 448 JJUasIl ^Ji '*ts>- U ul^i 

you well for observing patience! It was Allah's trust that He had taken 
back etc. 

16:02. It was narrated that .-?«, -,.= , ,-.- >., ,-;* „. 

'Abdullah said: "The Messenger ^ " JU '^ <* J ^ b ^ ~ n>Y 

of Allah |g said: 'Whoever -^ lISjZ ^. jlii J^ 'j^fU ^ ^ 

consoles a person stricken by ' t ' i ',, i , * , ' 

calamity wffl have a reward equal :JL5 ^ ** ^ '^ Vj O* 'frf 1 ^ 

to his/" (Dfl't/) ag Liv4 tf ^ ^» :ig 4ij ijij Jlf 

dUL^io lJJp ^ y>A ^j (-U-U ^_jL ijSU>Jl <.ic,\*ji\ ■terj*-\ [i_a ; «.y? oab*»0 •■fii*** 
tpjjj (_;i*r $ «-[_y^ Lgj jw; V l^jUjLj Jj t «j^>* (j* c=_jj J*j '"^ j^' L* "**"' j*J 

Chapter 57. What Was. :: yljS ^S &\>- U it - <ov f**J\J 

Narrated Concerning The ' * -* '. , . i . , 

Reward Of One Who (Loses) (oV *» d! > !*£ V^ 1 ^ 

His Child 

1603. It was narrated from Abu £j^ :£li, ^f ^; ^ ^f li£U— 1VT 
Hurairah that the Prophet M said: " "' . ' , ■, 

"No man who loses three of his ■*&* u* 'cfj^j- 11 0* <-*~r^ if. °\*** 

children will ever enter the Fire, « , ■*.<< - -*°s> % » - t't'w -\ 

except, in fulfillment of the oath * ^ ? ^ & ^ ' ^ ^ 

(of Allah)"™ (SaMfe) g£ J^l ^ a ^ J*2 4^ ^t : ^ 

Conunents: 

a. Naturally one loves one's own offspring more; therefore observing patience 
for the death of children has special reward,, 

b. The word 'children* includes both the sons and daughters. The reward is 
equal whether sons die or daughters. 

c. This reward is for both the father and mother. 

d. Fulfilling the oath means one will just pass over the bridge over Hell but 
will not enter it. 



[, 'l This is a reference to "There is not one of you but will pass over it (Heil)." (Man/am 
19:71), ie., the Sirat or bridge over'Hett which everyone will have to cross over on 
the Day of Resurrection. '■ ■''-■■ 



The Chapters Regarding Funerals 449 jJlLwtl ^ ^L> U t-iS^I 



1604. 'Utbah bin 'Abd Sulami .J£> J> ^il j!p ^ Ju *^ ^-^ - ^'i 

said: "I heard the Messenger of Js, ' -■ ', ,„ * „-« „ 

AHah |§ say: 'There is no Muslim, ^ ^^^ J 1 — \ ^ -^ 

three of whose children die before IzXi, ^ tW^ cS^ '£>'&& ^ fi>»-] 

reaching the age of puberty, but - , r ' j -/ „,,.£„, , - '- - 

they will meet him at the eight :JUi i^"" 31 ^ <>• ^ y^ ^ 

gates of Paradise and whichever t^ ^ ^ -j^ |g j,, j^ i i iifc - 

one he wants he will enter ' ^ , ,' ,, ,- , . ' *>,,,' 

through it/" (Sahih) n^isJl lji£ jj t J3JI ^ 3;^ 3 <^« 

a»>^ cu.^=- ^ ^'^^ i(VYo/W:j~£JI) ^1^1 4*-^! [«jsi^j oi^i] :-gej»«J 



1605. It was narrated from Anas : ij*-^l ji*>- $J ^iijj. bS4»- - M«a 

bin Malik that the Prophet jjgj " ■■ „„ , > ,, ,„ -. ,., w, 

said: "There, are no two Muslims *T X ^ & '**"" ^ l =V ! >" ^ ^^ 

(mother and father), three of "cJ~> y if '^ Cf. cA If- 'v4fr^ $ 

whose children die before *C £ ',,- < „, '.,'.> . * - > '■,. 

reaching the age of puberty, but ^ ^ t/^ 1 lR-4-^ h? ^ : Jli S 

Allah will admit them to Paradise $1 >>mf ^ tl £J i J, ,^ m tJ J-jj, ^ 

by virtue of His mercy towards ' .,.*.' 

them." (SaWfe) -"f* 1 ?! ^ 9#-j J-£* S^JI 

^» lTiA:=~ k_^3-U jjj J cjU y^ J~^zs i— jL ijlUsJl i^jUhJl a>-j*\ '.^LijSa 

Comments: 

a. No sin is counted against a child before reaching puberty; when a child 
reaches the age of puberty then his/her sins are counted; 

b. The reward for showing patience over the death of children is entry to Paradise. 
e. This reward is for both parents, i.e., father and mother. 

d. Muslims' dead children will go to Paradise. 



1606, It was narrated from : ^*-ii*Jl "Q? If- 'jr^ &•** "~ ^*" i 
'Abdullah that the Messenger of 
Allah g| said: "Whoever sends 



if- f J^ cj^ ** -^— *~" ji <V (3*^*^' u>Jj>- 



forth three of his children who . ^ ^Ip J'y, citii ^1 °^ tl _J,j,ii 

had not reached the age of ' - - . „ „ , "* ' * ,-. 

puberty,- they will be a strong :JU & ^ <J* ' SJ ^ ^ «J* «^U»iJl 

fortification for him against the jjjjl ^ %y$ 'jj ^ : || &\ J^^ jij 



The Chapters Regarding Funerals 450 JJUwJI ^ aL> la t_ il^») 






Fire." Abu Dharr said: "I sent 

forth two." He said: "And two." 

Ubayy bin Ka'b, the chief of the ; jd .j&\ ±J>% -/J, £\ Jlii Kj&i 

reciters, said: "I sent forth one." -r -** .' >° A ' '' 

He said: "Even one." (Da'if) : ? 1 ^' ^ "-^ <ji £? J^ «^lj» 

tl^Jj »Jj ^ ^jIjJ J fU-La <_jL tjSUsJl t^JUjJI ^j^l [t-J ~» .' / ' oilivuj] :«jjP«J 

Chapter 58. What Was Uj ^ ^ ^ (oA ^^q 

Narrated Concerning One *' ' '' - i 

Who Suffers From A <°A V>d\> ^hi Vrf 1 
Miscarriage 

1607. It was narrated from Abu :JU -^ y^ ^° >? jh 1 ^-^ - n " v 

Hurairah that the Messenger of _^ ^ *^ ^ -^ ^ ^ ^ 

Allah iH said: 'A miscarried fetus -••-,- * • ^ - 

sent before me is dearer to me If "J^jj {?. -kji If 'i^j^' 44*^ 

than a horseman whom I leave f; ?„ .4,1*, ;. *, ,- '.,; . '1,= ;,.,» f 

behind." (Da'if) ' ^' ^ rj ^ -■ 



>*.1-$ 



1608. It was narrated that 'Ali -uAl j i^?4 & ^^ l&is- - ^VA 

said: "The Messenger of Allah £ ^ .^ _ ^ & 4 ^ l ^ | ,., 

said: 'The miscarried fetus will ls-.j-.j-. " \ 

plead with his Lord if his parents ^L>i\ ^ tJ^L. \3s>- :Jts . j-Li*. jit 

are admitted to Hell. It will be ' ', .,.*,, '*,. j..-, ;. . 

said: "O fetus who pleads with ^> ^ JLwl ^ '4^ ! r^ 1 ^ ( 

your LordI Admit your parents to jy : ji *l^ ^ t ^j| ^ t^jj ,vl 

Paradise." So he will drag them , Js f ~.f *- t *' . te , '■• ' 

out with his umbilical cord until % *i> ff'j? -k^ 1 4 s : ^ ^' J ^J 

he admits them to Paradise.'" jj^j, ^f ; ji£5 .^| 4^'f Ujf 

(I>«'j/) , \ . * ,. £ ' * . 

Uaji^* . *»' *^iji' tf? a " *tJ f^'j* 11 



The Chapters Regarding Funerals 451 JJUa*Ji ^A *U> U k_»l^jl 



iAj Jj^ (ijjs- A" WAA^lr tfoi /l" :i_J ^1 ^1 t?-^! [i_ftji^> oiL^l] '.gafu 







1609. It was narrated from :3jjj> a! *-il£ a? A^ 6&>- - \"\>\ 
Mu'adh bin Jabal that the Prophet t ' ^ ^ fi __ ^ ,„ *, _ „- s , 
jg said: "By the One in Whose Cri t^i ^-^ : ^- ij! 5J ?f &-^ 
Hand is my soul! The miscarried ,y{ J j^\ A^> £ M £* & t4l j3 
fetus will drag his mother by his ; ' I - 

umbilical cord to Paradise, if she :Jt* 3|§ 4r' g* S^ oi '^" cA 

(was patient and) sought reward , % \ ^ ^ <J ^ ' :: ^ 

(for her loss)." (Da'if) '^ ■ r71f s '"* l =^ - ' J 

Comments: 

A child who will pull his/her mother and take her to Paradise; it will be 
with the mercy and permission of Allah. It means a mother observing 
patience for the death of her child will go to Paradise. 

Chapter 59. What Was ^uLil ^ fU- li ^ - (o<\ ^^Jl) 

Narrated Concerning The - " ' ° * 'z > „„, 

Food That Is Sent To The < ^ ***■="> ^fs** 1 J*' J\ ±*iA 
Family Of The Deceased 

1610. It was narrated that *Um j ijUp a; ^Lta £j-L>- - \"(\* 
'Abdullah bin Ja'far said: "When ;>._..;. -r ,„°. , ,-j>= . ; u ; ,«<„>., 
news of the death of Ja'far was . . a-- • ^ t_ ■ w. 
brought, the Messenger of Allah &\ £j> ^p ia^I ^ tJJti- a; J**- lf- 
H said: 'Prepare food for the . , , w , ./ ,- - ', '.„, 
family of Ja'far, for there has Jl» ^ y- ^ W :Ju ^- ajI 

come to them that which is .Lu£> jlif JS i_jil^>l» :^ 4)! J_ji-3 

keeping them busy or something < ;. *, ^, f . >, . / " * , f . ,, 

which is keeping them busy." ■ l ^ i ^i y 1 -? 1 '(4^. t* (***> ■**» 
(Hasan) 

tc-jJ! Ja*!J J.UWI a>c^> ^jL ijSbsJl ijjbjjl ap-j^-I [^-.j*- mU— I] : £>/><$ 
■ A^—J! a>Ij '(jc^JJ'j 'rt-^Wj i^JLojdi as^s^v'j tij i^t- jjj OL^— tijJpr yi r^VT:?- 



The Chapters Regarding Funerals 452 j3\£ss3\ ^ *(j> l» t-il^i 

Comments: 

a. The Battle of Mu'tah took place against the Roman Christian Kingdom in 
Jamadiul-Awwal 8 H (August 629 C E). 

b. It is a responsibility upon the close relatives and neighbors that they should 
make food arrangements for the deceased's family. The people should not 
get together pretending to be guests of the family of the deceased. The 
prohibition of gathering at the house of a bereaved family is coming in 
Hadith 1612. 

1611. Asma' bint 'Umais said: y\ <■ lj1>- 5? ur^*i &j£- - \"\S\ 

"When Ja'far was killed, the <,> ., . r.l,, ■»»- ,-r* - ',,; ?-:, 

Messenger of Allah |§| went to his - u- ^ 

family and said: 'The family of tj S2 ^1 ^ &\ xi ji& :d>lAil ^1 

Ja'far are busy with the matter of '„ s i' ^ s _ ,-, ~ ^ . 1 .'i' tr 

their deceased, so prepare food £> f 1 y^ :cJUi J ] ^ ur~rf fl ^ 

for them.'" (Da'if) ^ iLii f ^ ^ tj ^ ■ jj^J &| 

(One of the narrators) 'Abdullah * ^ ........ ^, , , I* «r ' . f ; „.,.» 

said: "That continued to be the J -^ CT^ ^" C ^? X U : ^ U T^* 

Sunnah, until innovations were J^ ^^>- JT £l» :JlS jlif J I § 5! 

introduced, then it was *„ -„,-',, - „ *, /j 

abandoned." . «UUk ^ L^^ t^i £)LL l^ki 

olS ^j^- t<C^ cJlj Ui ijiil -i-i JU 

• M *^ 

Comments: 

a. Food should be prepared for the bereaved family and should be. served to 
them. 

b. Its real purpose is missed when top class food is prepared, arid the people 
compete with each other in preparing food. 

Chapter 60. What Was *'-,. ,,,,., > r _ , lS 

Narrated Concerning The *f" ^ *7 U f\ (n * f^ 

Prohibition Of Gathering SiL^j cllll Lil J I s-UiJ-Vt -^ 

With The Family Of The ' ' '" ' .\ %!,,"' ' 
Deceased And Preparing (n * '^ l) f UJaJ! 

Food 

1612.lt was narrated that Jarir '-^ ■ ^i & -^" ^^ ~ n ^ 
bin 'Abdullah Al-Baiali said: "We t'-i'i i'»1 - ■ *:- *■ ' - tf.*' 

used to think that gathering with <" ' " 



The Chapters Regarding Funerals 453 j^Uastt ^A s\s> U t-j^ 

the family of the deceased and . t -° ,< *• „ , , > ^*,, 

preparing food was a form of ' lH"" Ji J ' , Crf ^ ■ J 

wailing." (Da'if) J\ £ J^UJ-i ■/ c^li i-fti [:Jtf 

Jl ^U^-VI 6j £s" :Jli ^Jl 4I1I j^ 

. 4a- LJ I ^ t j> UJzJ I 4jtLjj j t ^-^J i ,L* I 

t r«A £ r>V/f ij-sai) ^l^Ulj (Y«i/T:jU!-I *>->-1 [(-ij*^ mL-J] :g^ 

. TI^V? J ' i i.i 1 1 1 

Comments: 

An authentic way for condolence according to Sunnah is that whenever a 
person meets any relative of the deceased, he should express condolences or 
if one visits the family of the deceased, after consoling them, he should 
come back and should not sit there for a longer time without any necessity; 
it is against the Sunnah that the relatives and neighbors stay congregated for 
a long time. 

Chapter 61. What Was oU j^J i\>- 15 «I>tj - On ^^0 

Narrated Concerning One 



Who Dies In A Strange Land 



CO ii*dl) U^ 



1613. It was narrated from Ibn :Ji! .^J^S\ '£ J^f UJii- - \"\\T 
'Abbas that the Messenger of .^ ,- , ^,i ,, \.'A, -;>i. >\ &* - 
Allah || said: Dying in a strange -f>&) ^ jj-a^j j^ j^ 

land is martyrdom. " (Da'if) ^ i5»JU ^ oljj ^f ^ jjjiii jIp 

Ojia :||| &\ Jj^j Jls : J Is ^-^ j^'I 

TfAl : j- i^jUj jj?j illlU> t Til /n ^IjJill *a-j>-t [>JL.w> oib— >J] : &f*> 

. Y Y \ /Y : t^ U>j^j^Jl 

1614. It was narrated that : J ll .^4 ^ '&>°J- t&U- - \1U 
'Abdullah bin 'Amr said: "A man , „ ^ ,, -^ , „, Jc t >.„ ,-« , 
died in Al-Madinah, and he was <^ ^ y^ :l T* j ^ *' ^ LJj! *' 
one of those who were born in Al- ^^'l J^£ ^f •£ t^jUill 4&I a^ 
Madinah. The Prophet ^ offered ' "' 



The Chapters Regarding funerals 454 jJUasM ^ s\j>- U i-jljji 

the funeral prayer for him and * t t - , . , „ . „„ „ „ ,,,. 

said: "Wotdd that he had died ^ : y*> Jf & & & Cf 'i^ 1 

somewhere other than his di jUi -fri^ Qj {£* 5LaXJL Jij 

birthplace." A man among the „ _ ,,/ , „ ' e 

people said: "Why, O Messenger ^ J ^ ^ Q :JU * fi i^ 1 

of Allah?" He said: "If a man dies L; -jj . gj, ^ ^ j^ „ ; j- 

somewhere other than his ; .. 

birthplace, a space will be y£ ^ '^ J»-jM <4 B -J 1 ^ ^ Jj^j 

measured for him in Paradise (as '£ xa> j. it»' : ij ' - jt»- •• 

big as the distance) from the place 5 ^ £• ^ ""** ^ ^ "^ ^ 

where he was bom to the place • <t&Ji ^ 
where he died. " (Hasan) 

^ 1 ATT ', ?~ (o-Ojj jJu cjj^J! . ijjU^Jl i V/i : ^pLjJl 4^-j^-i [j-™*- oi^i—>t] : «jj» 

Comments: 

This bounty of Allah is for a believer who dies away from the homeland. It 
is just a favor of Allah about which a person's effort and planning has 
nothing to do. 

Chapter 62. What Was oU ^ sLf U» ut - (1Y ^^i\) 
Narrated Concerning One (-^ a^\) I.a. ; 

Who Dies From A Sickness 

1615. It was narrated from Abu &-^- -^ .<_ii_^ ^ alii l£j^--nio 
Hurairah that the Messenger of „,.» >.. ,rf-:f -,,; .,**,. >., 

Allah a said: "Whoever dies "^ "-©f <f •) ' J '^f^ 

from a sickness dies as a martyr. QjJ- : Jls .Jili\ ^1 ^ oJ^c- J,\ bijU-j 
He is protected from the torment , . c „/>.-,- -, ' *,,,.,* 

of the grave and he is granted y*^' : &*"<*' JU : <J u f^<J^^ 

provision from Paradise morning ^ ^^ ^ t ^ ^j ^ ^J ^ i^|-| 

and evening. " (Da'if) ' , ,,*,"'', f 

<CU fjj£J t.X.^.j OLo Uijjj Ou A*> :<gg 

lijJt- jjj> Y \1 /V :olpj^j*Jl ^ ^j^' (j;! "^j^*"' H-i**- ^ j -Ai i' iiLj)] ;5jjj;Ib; 

Comments: 

This chain has a narrator Ibn Juraij; he made the mistake, or Ibrahim bin 
Muhammad bin Abi Ata did so. Otherwise this virtue is of a person who 
dies in Jihad guarding the borders of Muslim territories. 



The Chapters Regarding Funerals 455 JiL^sIt ^ a\^ Us u- tt^*t 

Chapter 63. The Prohibition & J&b J> : £>£ - OV f~~i\) 

Of Breaking The Bones Of ^ ^ ^ ^ ^ 

The Deceased ' * \ ' i 

1616. It was narrated from :J^j -jUp ^J ^li* tsa»- - ^1M 

'Aishah that the Messenger of j .',-'*t, fi ' j >* -ti J " i< tf - 

Allah 3K said: "Breaking the -' JJ J ' ^ <*^ 

bones of the deceased is like ^p d'JJ- °y> i^*-^ 5^ Jl *~' ^-^ -J^ 
breaking his bones when he is 



alive." (Hasan) 



1617. It was narrated from Umm \^_ -^ ^ j&^J ££U- - n\V 
Salamah that the Prophet ^ said: ^ ' t "^ ^ •-,,■,**,, 

"Breaking the bones of the '-i^J 'J> ^ -4* ^-^ : /? 5? -^^ 
deceased is, in sin, like breaking 
his bones when he is alive." 



41) I Xs- ,v cL_t 



O* '***.; l* 5*" ^ <lri °- l r p _*' oSjt- 1 



XiiO 1/UlltO VV 11C1L ILt 13 C1AJ. V t_4 « 4 



:< 



4 (t_ujj;) J^fs=j> ibj jjj liilxf- * 4^ ^^Jtj JjLJI d~i-L>Jlj Ec jj« - ^ «iL»>i] :»^j 

• ?jJ" ,>• cSj-4 V : ijr»-^i J1»J 



Chapter 64. What Was jft ^ »l£ IS <-»U - (it ( ^*J!) 

Narrated Concerning The ' " je'j, . „ 

Sickness Of The Messenger Oi * «>dl) 3& 4>l J>-j o^V 
Of Allah m 

1618. It was narrated that i£U ; j^, ^f ^ J^, l£k - nu 

'Ubaidullah bin 'Abdullah said: "I , * ;' ,/ , >.,,.*., 

asked 'Aishah: 'O mother! Tell me ^ ^ 0* '^J*^ 1 u* 4 *4^ ui ^^ i 

about the sickness of the •£ .^ ~2i\Z. «lJti rdll 4ti ^ ^( 

Messenger of Allah jp.' She said: * ' V- I,'; 

'He felt pain and started to spit -SI 5* 1 ' ^>-3 o^j- ^ ysOT"' **' 



The Chapters Regarding Funerals 456 j^liwtl ^ *ts>-U wljjl 






(over his body), and we began to 
compare bis spittle to the spittle 
of a person eating raisins. Like a .^ Ji j/^ illj .^J}\ jsT £L 
person eating raisins and spitting ,, ^ „ ^ . ^ SJ ,t r l ''^\-t 

out the seeds. He used to go ^^ ^ (J ^-& ^ Ifr'*^ S$ ^ 
around among his wives, but .A&'a&lfy 

when he became ill, he asked 

them permission to let him stay in y^j ^ &\ j^/j ^ ^Lj^ ; ^'[s 
the house of 'Aishah and that , 4 s>, f ' o ,^ 

they should come to him in -o^J^ ^ Ua ^" °*^JJ -cJ^S 5? 
turns/ She said: "The Messenger , *_«llsj| UJiii-f 

of Allah |fg entered upon me, - , „ ' „„ 

(supported) between two men, Cr° ^J dj] :JUi a"^ <y) 9. c^Jj^js 
with his feet making lines along - ^ ^ ^ ^ -j jj, V,, 
the ground. One of them, was - ' ' ' ' -' _ 

'Abbas.' I told Ibn 'Abbas this . ^JU* J^ 

Hadith and he said: 'Do you know 
who the other man was whom 
'Aishah did not name? He was 
'Ali bin Abu Talib,' " iSahih) 

Comments: 

a. He Jp was breathing fast as one blows over something, it was due to his 
suffering from his temperature. The Mother of the Believers 'Aishah %. 
meant by this, an explanation of the Prophet's suffering from severe illness. 

b. When the Prophet's moving from one home to another became difficult due 
to the severe illness, he stayed at one home with the permission of ail his 
wives,, and during this period, his wives were given equal opportunity to 
serve him. 

c. This Hadith shows the virtue of 'Aishah <$b that her room was chosen for the 
Prophet's rest and after the death he was buried there. 

d. At the mentioned incident, FadI bin Abbas i# supported the Prophet i|| 
from one side, and on the other side, was 'Ali ^ for. a little distance, and 
then Usamah .#> supported him for a little distance. 

1:619- It was narrated that tf.* - .;-.'* \" >< 4 cS%- .„i a 

'Aishah said: "The Prophet gg " -- ^ - ' /■ 

used to seek refuge using the ^ 'idA* }_f- ^J~»i-H\ <jp i.CjUi Jl 



The Chapters Regarding Funerals 457 JjUwJ) ^ s.\sf- U» <_i1^ff 



following words: ' Adhhibil-ba's , 
Rabbin-nds, zvashfi Aniash-sha.fi, la 



^jjji jo :cJU ii|U v,* nJjjJ** 



shifa'a ilia shifa'uka, shifa'an la ^/ 3 . <VUf i__aifii o>UJ5Jl '•^Sl' i>*^ 
yughadiru saqaman (Take away the * ..,' „ „ .; . ^ ' a 
affliction, O Lord of mankind, and "^ ^ V -J 1 ^' ^ ^'j •^ U31 
grant heating, for You are the jg ^ j^, * ? £j ^ -fjj, .iljlli 
Healer and there is no healing but . _ ,, " s ' s ' 

Your healing, a healing that ^-^ ^ ^ tS^ 1 **fS* a£ M ^ 
leaves no sickness).' When the . *'- ;'.' r \A -f- ' ' - •( -i—' ,' 
Prophet |§ fell sick with the ^ _; ^ r s ; ""- 

sickness that would be his last, I ,_^M0 J ^1 i^l* :J15 ^ ^Jj 
took his hand and wiped it over , - -T r ' 'it' ■ : Tr > 1*^1 - •''u 
his body and recited these words. ^ ' ' LS ^ '* • 

He withdrew his hand from mine .#8 *jH& -j cJU^. 

and said: 'O Allah, forgive me 
and let me meet the exalted 
companions (i.e., those who 
occupy high positions in 
Paradise).' Those were the last 
words of his that T heard." 
(Sahih) 

• ,/^ I (*-^ ^1 A *f ^J fc *M L5 ?w ^ ' L^ ' f*-^-** 1 ^~>-^>- ,V> b J^"J> 

Comments: 

a. Seeking Allah's refuge with this supplication means the Prophet j|| would 
seek protection against illness and deliverance from Allah with these words. 

b. "The exalted companions' means the Prophets and the righteous people, 
who died before the Prophet $H, and have entered Paradise, as the 
following Hadith made it clear. 

1620. It was narrated that l£U :^U^JI jij> J\ l&U - m> 

'Aishah said: "I heard the „, „„/., . , t , „ JO ., 

Messenger of Allah |g say: 'There ^ t5j ^ ^ '*?'■ ^ '^ <* r*'4 

is no Prophet who fell sick but he : J^j; g| Jj| jy^ cJLj. : JJli lislp 

was given the choice between this „ f ri r s , „ 

world and the Hereafter/ She ^ M J^ % cf'J*. tg bi Us 

said: 'When he became sick with ^ ^- ^ jjg .^ . (is^lj 

the illness that would be his last, " ' , „ , - 

(his voice) became hoarse and I £^r '-^jH *^~* **n ^-^-i $£ o^f 
heard him say, "In the company 



The Chapters Regarding Funerals 458 JiUiwII ^-5 ,cls> U ul^ai 

of those on whom Allah has ^. . .,a- ^ .?,* -. ^ >£.- -^f ^ ,* f 

bestowed His grace, of the «ft*S»J ^ « ff* ^' ^ ^ 

Prophets, the trae believers, the jL^ [^ :>L^Jl] 4Z%*&\j Jj^fjfJ 

martyrs, and the righteous.'" [1] ""''' B> ^ 

Then I knew that he had been ■ -x*~ *' 
given the choice." (Sahih) 



^j> ft-fcl^ <uil (»j^i ^jiJJl ("j" dhJjls^ • l - J L> ti:^ tj~~iJl 4(_jjU=Jl 4s~jji! : tu j»u 

Comments: 

a. This illness is the one that happened before the death of the Prophet. It did 
not mean the choice given at every time of sickness. 

b. The Verse that the Prophet recited at this occasion is about the saying 'let 
me meet the exalted companions' which had been explained. 

1621. It was narrated that £!>■ :£Li ^1 'J, JZ y\ Uj>- — \"\X\ 
'Aishah said: "The wives of the , , "1 ,- '„ , „> ,. . ,,, 

Prophet |§ gathered together and V^ ^ 'V J ^ '-T' & - ^ 

not one of them lagged behind. :cJL» lisl£ ^ ijj^li ^ t^l* ^p 

Fatimah came, and her gait was s JO .->.-■? . * * ',.,-. 

like that of the Messenger of ^ J5 1 * 1 p* -#t ^r 1 ^ rS*-^ 1 

Allah ^. He said, 'Welcome to fcL tgi, £fc i^u j,^ Jf-, 

my daughter.' Then he made her _ , , ^ 

sit to his left, and he whispered p "f^ 1 - V*v* 9 : <-^ -HI ^' Jj-'j 



something to her, and Fatimah f k , ^ ,-4, s,{ *1, -*A i.' » ■ ' i''f*f 

wept. Then he whispered - - ^ 

something to her, and she smiled. cS^jii . Ujli <ol »J . litli o£j 

I said to her: 'What made you ,, >',-,'• i> ., ^» ,■■ ,-f 'Mr- i .f 

weep? She said: I will not -*" " ^ 

disclose the secret of the U :cJ^ .^§ ill Jyij ^ (^iV ci^ 

Messenger of Allah 3§j.' I said: 'I , .*- OJ , „ r ^ . , ' >, , t *_ 

never saw joy so close to grief as I ^ "9> o? 4v l ^ (O^ ^j 

saw today/ When she wept I said: ^ ^i j^ ^i^Lf ;,!£ ^ ^J 

'Did the Messenger of Allah jp '-/«.. _>•*,' «-> -- * " 

tell you some special words that ■ L '^ ^** ^^J ?<>??> p ^-^ 'rJ^ 

were not for us, then you wept?' m j,, j^^ * ^ ci^ li : dJ'i 

And I asked her about what he ' - ' ' 



[1J An-Nisa' 4:69. 



The Chapters Regarding Funerals 



459 



jJU^n ^ s\=r U vls^ 



had said. She said: 'I will not 
disclose the secret of the 
Messenger of Allah 0/ After he 
had died 1 asked her what he had 
said, and she said: 'He told me 
that Jibra'il used to review the 
Qur'an with him once each year, 
but he had reviewed it with him 
twice that year, {and he said:) "I 
do not think but that my time is 
near. You will be the first of my 
family to join me, and what a 
good predecessor I am for you." 
So I wept. Then he whispered to 
me and said: "Will you not be 
pleased to be the leader of the 
believing women, or the women 
of this Ummdhl" So I smiled/" 
(Sahih) 



4J\ :cJUi .J IS LJ= 143 U- (_yiS li^ L j>- 

£f ^UJI 4j 4^jle. dJlj .ly ^Xe- JS" ^J 

«dJU lit .^iUl lijj . ^ \2j£A ^JjA 
ly ^s-^jj "ill* ; JUi tjJjL^ **i jtJ . oZSLi 
sJla *l*«<4 -}' '0^3*^ ?^*i S*iL^i ^jj^j 



jjt XiO:\?- ilfs- .Oil [J J>.} ESU ,^31 CUj] 44J9U JjUaS f i-jl» iijL>w2jl J^Lfi* i *-L~jj 

Commenfe: 

a. This incident took place during the sickness of Allah's Messenger §g before 
death, when all the other Mothers of the Believers (the wives of the Prophet 
11) were present in his service. Shaikh Safiur-Rahman Mubarakpuri said in 
Ar-Rahixj Al-Makhtum, that it happened on the last day of the Prophet's life, 
and he also said that, according to some other narrations, this incident was 
not of the last day, on the contrary it took place on a day during the last 
week of his life. Allah knows best! 

b. This Hadith shows the virtue and nobility of Fatimah %> whom the Prophet 
|g told a particular secret. 

c. It is according to the Sunnah that those who memorized the Qur'an by heart 
recite to each other, and make arrangement for it, particularly in the month 
of Ramadan. 

d. One should care more for good deeds in one's aged days of life. 



1622. 'Aishah said: "I never saw 
anyone suffer more pain than the 
Messenger of Allah g|." (Sahih) 



Ij-jw /jj 4111 -LP /jj JUj»iji UjJ*- — 1TTT 

a* .- 



The Chapters Regarding Funerals 460 J^tfasfl ^S &\a? U (— tl^ji 

aIIp Juil \ju-^ cjIj t» - iiili cJIS 

Oj^&J 1}\-A*j* i^jjL?- -y) ^ J 1 ; *- i^j**Jl SlJLJj i^u (jfji'yaJl L^jL>tJ! 4^-^-1 IwAj 
^ i^J I . . . Of- jl if J* /V 3 ^.rTj L*_l9 "V*J^JI ^j!±J i — JU t^UVIj ^L^JIJ jJ! L f~ *^J t^J 

, i — **^£2j> ^ j^j ^f ^jS- T V * : r 

1623. It was narrated that bJji- :CLi ^1 ^ ^? ^ &-^- ~ ^t? 
'Aishah said: "I saw the „ „ „__ JO * „•- Si, s ,., ,„ ^ > , 
Messenger of Allah i§ when he ^ ' * ^ ' * ^ ^ rJJi 
was dying, and there was a bowl i^~>-p> iy, t y^y If <•■*-*??*■ J\ J* ^y. 
of water riext to him. He put his .'-'-..., * ,>* ' . "' ^ 
hand in the vessel and wiped his :cJU *^ 5* '^*~ ^ r? W if 
face with the water, and said: 'O *£ ^j ^^_ ;jjj jgg £| j'^ij vLft 
Allah, help me to bear the agonies ' t ,,„ , i „ - 

of death/" (Hasan) i^H p 'j-j^ 1 y* °£ ckr^ -^5^ 

( oy t o-\/r<,i1o/r.-. ( *SUJl a^w.j L ^^ (> ^ :Jlij n; oJJl <iu„b- ^ WA: C 

Comments: 

The Messenger of Allah § wiped his wet hand over his face at the last 
moments of life. The most probable reason for it was that he had an 
enormously high temperature during the last days. Also for this reason the 
Prophet fH took a. bath four days (at night between Thursday and Friday) 
prior to passing away so that the heat of temperature would lessen and he 
would join the congregational prayer, but he was unable to go to the 
mosque due to the severe weakness. 

1624. It was narrated that Zuhri g^j_ ■ \jj. *■ *\t tA £jj^ _ \\^« 
heard Anas, bin Malik say: "The ___ * .. 

last glance that I had of the lf>\ £-f^ ^ff if i *^rf <j! b\lid» 

Messenger of Allah ij was when , ,, -., ,Af,:.-|.;').T *. t, 1|M , ,., 

he drew back the curtain on -■* ^ ' -^ '^ ~ * l - r - 

Monday, and I saw his face as if it o^i . (jS^l &j> i"j^~i[ UlIs t^ &\ 

was a page of the Mushaf ,.., ^ ; . , _. ^ i: _ ^ , , - 

(Qur'an), and the people were '-"^ ^h V— ^ ^JJ ^^ <f^J J I 

praying behind Abu Bakr. He ' } \j^ $*j£ ^f s^g .sSUJl J, j& J\ 



The Chapters Regarding Funerals 461 j^^zM ^ s.^- ^® Vr 1 '^' 

(Abu Bakr) wanted to move, but , „, -. „ , . -m, » ^ % - 

he (the Prophet &) gestured to 4 oUj "^^ J1 ^ lj ' . ,', l 
him to stand firm. Then he let the . *y2\ <llji j?A 

curtain fall, and he died at the 
end of that day." (Sahih) 

Comments: 

Anas 4s» told the likeness of the blessed face of Allah's Messenger Jig was 
that of a paper. Yellowness and whiteness has prevailed on the face because 
of sickness and weakness rather than the redness. The Prophet's face was 
described similar to the paper of the Noble Qur'an because the paper of the 
Noble Qur'an has great love, respect and reverence in the hearts of the 
believers, and the blessed face of Allah's Messenger $H was attributed with 
these qualities. 

1625. It was narrated from Umm £jj^L : : £J. J\ ^ JC J,\ &j&- - nYo 
Salamah that the Messenger of a -■,--./'*«/--*> ',,,.>■ 
Allah m used to say, during the ^ " jLi <S* 'f 1 ** ^^ : °- ?jU ^ Jj ->- 
illness that would be his last: *£, *.f — t aLp ^ t JJiJl ^1 Jli 
"The prayer; and those whom ; >'..,,', ''''*% 
your right hands possess." 111 And ^f 11 J-f>"' iJ ^j^ ^ ^1 9^ ^j~*j <J' 
he kept on saying it until his ,-j^f ^ ^ j;^ :jJ !,* 
tongue could no longer utter any * " „.»'"", 
words. (Da'if) . -CLJ Ijj ,yij; Li ^jS- tyyZ Jlj Ui 

J Li j t4j f.Uj» i^j^b- ^ TT \ <.T\ \ /l :x»^l <t=-j=>-i Li-a..«.vq ojWU»1] ' ??ij*£ 
Juslj^i >ijLi^JJj t\Vo:>- tpJ^E jjca SiLa & jj^^^JI J?j-i <jl* 7^>^ a oi Lv~:J i^j^jJI 

Comments: 

The advice the Messenger of Allah g| gave during the last moments of his 
life was about the rights of Allah and the rights of the people, and both of 
these aspects are very important in Islam. 

1626. It was narrated that Aswad && : £li J{ ^ JZ £\ t£U. - \\^-\ 
said: "They said in 'Aishah's _ _'" '; '/ ' ur> ^ , 
presence that 'Ah was appointed h* 'b>3* jl' if '^ <y. ] Jrf^H 
(by the. Prophet m before he ^ ^ ^- : j^^, ^ ,j^,-. 



'*' i.e., urging people to adhere to regular prayer, and to treat their slaves ('those whom 
your right hands possess') in a kind manner. 



Jli . 


4j tlj r*~" 




LUjJl 


l^jlitJI 


4j- j>-\ ! 9GjJ« 


'V jj-^Ji fy* 


*J <_r-J [>"-' V"".^' 






. 4j iit ^ J_pU-—J 



The Chapters Regarding Funerals 462 JJU«Jt ^ *l^ U i_j^l 

died), [1] and she said: 'When was , „* ,_ „ - < s , <■ - s ** 

he appointed? He {the Prophet ^ 3 \ ** :cJU * '^ J ^ ^ ul 
H) was resting against my Ji jf t^l^ J\Z'x^> <ils jiS Ml 
bosom, or in my lap, and he ',,,'.' „.-.- - ,„, 

called for a basin, then he became csJ Lt " L * J1 ^ ■9~ 1 % ^ -^/^ _ 
limp in my lap and died, and I 
did not realize it. So when did he 
SH appoint him?' " (Sahih) 

ti^Ja- j* tojJ>j *— i J j; /; ^i y m"T : ^ 



Comments: 

a. It is also one of the forged issues by the Shi' ah sect that the Prophet $g 
appointed 'Ali ^ his successor when he gf was alive, but this claim has no 
strong proof. If this was the case then the Companions would not have to 
discuss the matter of appointing a successor. 

b. One difficulty of death is the physical effect on the body which appears on 
good people too, and the other difficulty is spiritually related to the angels' 
taking the spirit from the body, which does not trouble a good believer. The 
Messenger of Allah $f| felt little discomfort prior to the separation of his 
spirit from the body but the separation of his spirit from the body was 
unperceivable to such an extent that 'Aishah <%i realised it when the spirit 
had already flown to the next world. 

Chapter 65. What Was pij 4ilij j*\ l!»U - C\o (V ^ Jl J!) 

Narrated Concerning The ' ' h \ « 

Death And Burial Of The n ° *** dlJ ^ 
Prophet m 

1627. It was narrated that J tf^ : ££, £ t^ &£. - 11YV 

'Aishah said: "When the \ ., \ t ,',;' ._ , ,, 

Messenger of Allah g| passed ^ '•■f'- <j} a? o^^ ±? LP 'V^ 

away, Abu Bair was with his ^j tf ;t £J l J -^ \£ t 'gfc J ^ 

wife, the daughter of Kharijah, in ' % , .' * "* ' 

villages surrounding Al-Madinah. 5>> 'ti 1 ^' *•* j*i y)j 'SH ^ JjAj 

They started to say: 'The Prophet •', ■'■'\-' i \"' n-'ti ; ' i' 

3g has not died, rather he has " ^" ^ " s - ' „ ' 

been overcome with what used to j£ ^ ,jji~ ^* Uj| .$§| ^jJl cJj 
overcome him at the time of 



fl] This Hadith is a proof against the Shi'ah claim that 'Ali 4ft was the rightful caliph 
before Abu Bakr, 'Umar and 'Uthman. 



The Chapters Regarding Funerals 



463 



ji&sl! ^ £^ U tjl^i 



Revelation.' Then Abu Bakr came 
and uncovered his (the Prophet's) 
face, kissed him between the eyes 
and said: 'You are too noble 
before Allah for Him to cause you 
to die twice. By Allah, the 
Messenger of Allah |g has indeed 
died.' 'Umar was in a corner of 
the mosque saying: 'By Allah, the 
Messenger of Allah sp has not 
died and he will never die until 
the hands and feet of most of the 
hypocrites are cut off.' Then Abu 
Bakr stood up, ascended the 
pulpit and said: 'Whoever used to 
worship Allah, Allah is alive and 
will never die. Whoever used to 
worship Muhammad, 
Muhammad is dead. 
"Muhammad is no more than a 
Messenger, and indeed (many) 
Messengers have passed away 
before him. If he dies or is killed, 
will you then turn back on your 
heels (as disbelievers)? And he 
who turns back on his heels, not 
the least harm will he do to Allah; 
and Allah will give reward to 
those who are grateful.'" 1 
'Umar said: It was as if I had 
never read (that Verse) before that 
day/" (Va'if) 



pSl oJ :Jbj 4^-p ^ J^j <-ip-j if 
"■Jj .i|§ 4il Jjij cj\j> U jiilj : J_f£ 

<.^JisX^\ u> ^Ll (S^J £f*i cP*- °j^ 

1) ^ 3)1 o^ Si ji"; jl£ ^ :JL« 

■ ; * s--> ? ,' f « ' ' ■''"•if ■" ° J ' 
Jb IJUjiJ JLs IJajtji Xju Jli ^j ,C~»j 

<r "". ' <s » i- ' ■"■ '*£■' -"f -I' 
[Ui :ol^ Jl] .i^jj^M 



4^-j^-i <.w*~s iijJt?J! J-s^b tiibJ \ooA: 



C 'J 



:^ i^jUxJI 

Comments: 

a. Abu Bakr 4t> regularly used to attend Allah's Messenger gf during the last 
days of his life. He had been taking the responsibility of leading 



[1) Al 'Imrim 3:144. 



The Chapters Regarding Funerals 



464 



jJ'UaJI ^3 it** U tj)jal 



congregational prayer during the days of illness of Allah's Messenger 5jf§ until 
the Fajr prayer on Monday, which was also led by Abu Bakr' 4^,. After the Fajr 
prayer on Monday, Abu Bakr went to his home to do something, his home 
was in the outskirts of Al-Madinah at a place called Sunh, where he received 
the sad news of the Prophet's departure to the next life. 

b. The Companions never believed that the Messenger of Allah I| would not 
die, but in fact they were shocked because of this sudden and shocking 
grief. 

c. This incident states the courage and high status of Abu Bakr 4#i>. 

d. It was also the wisdom of Abu Bakr ^ that he began talking to the people 
rather than arguing with Umar *§&, which turned people's attention away 
from Umax, and this matter was tackled easily. 



1628. It was narrated that Ibn 
'Abbas said: "When they wanted 
to dig a grave for the Messenger 
of Allah i|t, they sent for Abu 
'Ubaidah bin Jarrah, who used to 
dig graves in the manner of the 
people of Makkah, and they sent 
for Abu Talhah, who used to dig 
graves for the people of Al- 
Madihah, and he used to make a 
niche in the grave. They sent two 
messengers to both of them, and 
they said: 'O Allah, choose what 
is best for Your Messenger/ They 
found Abu Talhah and brought 
him, but they did not find Abu 
'Ubaidah. So he dug a grave with 
a niche for the Messenger of Allah 
H. E1] When they had finished 
preparing him/ on Tuesday, he 
was placed on his bed in his 
house. Then the people entered 
upon the Messenger of Allah jyfi 
in groups and offered the funeral 
prayer for him, and when they 
finished the women entered, and 
when they finished the children 
entered, and no one led the 



, *'* ■' f \ii", ' . ,>•>•, .-rf-Tf 

u* '^ ** Lf. Cj^ l^-^ : J 1 ^ Cf. ] 
jl lji!jl uJ :JU ^f^Z- {jt\ i£ iZaJSj* 

'jk>^ jj, JJ i y> LSj . iiiL ^ I Jl Ijiijj 
|j| (J &- . iL~JI l_jl^-il Iji^i !il ^^^J- 



[1) Similar preceded under no. 1557. 



The Chapters Regarding Funerals 



465 



JJUssJI ^^ e\s>- Us <—jtjjl 



people in offering the funeral 
prayer for the Messenger of Allah 
|g. The Muslims differed 
concerning the place where he 
should be buried. Some said that 
he should be buried in his mosque. 
Others said that he should be 
buried with his Companions. Then 
Abu Bakr said: 'I heard the 
Messenger of Allah j§| say: "No 
Prophet ever passed away but he 
was buried where he died." So 
they lifted up the bed of the 
Messenger of Allah 3|t on which 
he had died, and dug the grave for 
him, then he #| was buried in the 
middle of Tuesday night. ^ 'Ali 
bin Abu Talib, Fadl bin 'Abbas 
and his brother Qutham, and 
Shuqran the freed slave of the 
Messenger of Allah g| went down 
in his grave. Aws bin Khawli, who 
was Abu Laila, said to 'Ali bin Abi 
Talib: T adjure you by Allah! Give 
us our share of the Messenger of 
Allah jjgf/ So 'Ali said to him: 
'Come down.' Shuqran, his freed 
slave, had taken a Qatifah^ which 
the Messenger of Allah $§| used to 
wear. He buried it in his grave and 
said, 'By Allah, no one will ever 
wear it after you.' So it was buried 
with the Messenger of Allah %,!' 
(Da'if) 



^ t|^l $§ 4>l Jjw l^'SJ l>-*> 

• » i - 1 T'T f i - f ■■ st=' 5 * -> • f 
Cf. ij^i L ^ Ji' J*J '-l&y <->i lt-J 1 



4)1 J_j^3 °oi 

m 41 



Lirf' 



erf ^^ 



^ 



J 



y>-j £* 












XS- bjj£ JLft 



i w r* 



L TuJ^tf I i*£~3 



c uVi 



cy»j> 



;(. 



.jjij) i-jl a ^ 4i1«lj> /jj -)-w«>JI 



JUii S'^yjj ^1 : l_jJU T 1 T /T : ^~>^e ih~.L Jl»_u jj! fry*"!? ii j^j W^A:*- i^JuojiSl 
.4)1 "Uj-j _/«- (jjt JiiUJl ti^osnirfij uj cjU (^iJl 6lS*Jl ^ :_^j_jjI 



PI 



i.e., the night foliowing Tuesday. This is what is referred to in the translation as 'Tuesday 
night'. 



' 2 ' A garment made of a velvet or plush material. 



The Chapters Regarding Funerals 466 JJUaeII ^ its- U t-ilj^ 

Comments: 

The sad incident of death of the Allah's Messenger $g has been narrated 
with further details in this Hadith, and the AMdiih 1557 & 1558 have already 
passed. 

1629. It was narrated that Anas & <£& : *j£ ^ ^J £&- _ m ^ 

bin Malik said: "When the ,' , ^ s __ * ' ^ ' }t t 

Messenger of Allah H suffered the "^ ^-^" : j?>' .*' 'jSy 1 ii 5" 1 

agonies of death that he suffered, ^ ^ . j£ ^ . J ^ ^ ^ 
Fatimah said: 'O my father, what a • " '/ ' T ' 

severe agony!' The Messenger of <••*>- j ^ o^JI t-ijS" ^ jy§ jbl J^ij 

Allah gl said: 'Your father will 4 , •", ,, -..^ .,-,f - ,;.- >,. .; . r. ; 

suffer no more agony after this day. ' ' 

There has come to your father that as 2j . #jj) & tiLit ^ Cj^S" V» : |jj| 

which no one can avoid, the death - ,'* /, .,,■■- ^ r f • 

that everyone will encounter until ' **"" *^ - ^ "; ^ ^ <J* J ^"" 
the Day of Resurrection.' " (Sahih) . «*iLSJl »£ ilil^iil 

Comments: 

a. It is a satisfactory factor for a believer, that after the difficulty of death there 
is comfort forever. 

b. If the relatives feel worried upon observing the condition of one who is 
sick, the sick person should console them, and likewise if the sick is worried 
the visitors should console him. 



1630. It was narrated that Anas _$ C&L :oUi % *£> &J. - w 
bin Malik said: "Fatimah said to 



me: 'O Anas, how did you "^ b ^-^ ■■& Cj< iUj " ^-^ '-^^ 

manage to scatter dust on the ^ .-^ , ^ .j^ ^ . r| . , 

Messenger of Allah «?'" And " ' - " - - ^ 

Thabit narrated to us from Anas v'j^' 1?**" <J' jvX- *l oi^- tJ3 l _ r i\ 
that Fatimah said: "When the ?J ™g * . ,, r. 

Messenger of Allah j§| passed ~ J ' ' J ~" J ^* 

away: 'O my father! To Jibra'il we t ^ ^ Jf ^ - t ^ L J ^ 

announce his death; O my father, , ' ' , ' , , 

how much closer he is now to his <J\ ■ •£llj :|l§ «5>l JjAj u'M 6^" 

Lord; O my father, the Paradise of .,t«f ,- *■- . >,-A\' •!'■! 'in-* 
Firdaws is his abode; O my " " ' u-j- 



The Chapters Regarding Funerals 467 JJUssSt ^ *\s> U Ol^l 

father, he has answered the call of „ ,„» . ,», .„.,: #, . ,„f „ 

his Lord." {Sahih) ■•^ llj '° bU ^^ ^r^-.UIj 

(One of the narrators) Hamrnad .Sl£S Cj C>\P\ 

said: "I saw Thabit, when he ,*, , * * , a,', .*.*.. -,.; 

narrated this Hadith, weeping 1 " J t - K ^ ; ^-^ 

until I could see his ribs moving '^%jA o!lj J>. ^3 niujAII lijj 
up and down." ,_ ,. ', 

Comments: 

a. The death of Allah's Messenger $f| was a great tragedy for the Companions, 
about which their grief and sorrow is impossible to judge. The wording of 
Fatirnah %> is also an expression of her grief. 

b. This wording of Fatirnah ^ cannot be understood as wailing, and poetic notes 
said at death, because she did not beat her chest like the people of Ignorance, 
neither did she tear her clothes; she in fact expressed her grief privately on her 
own with a low voice, or in the presence of immediate relatives. 

c. The demise of the Prophet ^ is an incident that caused a great deal of 
sadness and grief. Therefore it is most inappropriate to celebrate the 12th 
Rabi'ul-Awwal as a day of rejoice. 

1631. It was narrated that Anas :v j|^| jSu ^ % £&- - \\r\ 

said: "On the day when the ' t' -' ,'' -„ „ ,-„ 

Messenger of Allah |fj| entered Al- &■**- : i?r^ i olIlLi. ^ y**? &ii. 

Madinah, everything was lit up, * ,^ ^ ^ .^ 4 ^ ^ 

and on the day when he died, -' ' _ o * t ' 

everything went dark, and no \£* iw>\ cSLjUI ||| 4ii Jj-^j «j jiS 

sooner had we dusted off our . , , -u s -At ' [< \t\i • * \k 

hands (after burying him) but we ' — l ~ J <•?■■ f-^ ' -^ lP 

felt that our hearts had *Jj| -S. \'.%£ Uj -<>^ "$ ^f* iXLl 

changed.^ (Hasan) ' ' . £j g U^f ^ ^, « 

Comments: 

The arrival of Allah's Messenger 3g| in Al-Madinah enlightening the city has 
two meanings; firstly, it is because of the pleasure that the faithful believers 
had a chance to see the Prophet jr and also because he came to live among 
them; secondly, this enlightenment and pleasure is because of the blessings 



[1] i.e., they felt that their spiritual condition was no longer the same. 



The Chapters Regarding Funerals 468 jJUraJI ^ ^Us- U tjljj! 

and bounties sent down upon the people of Al-Madinah, because of the 
reverence of Allah's Messenger jjg|. Similarly, the demise of Allah's 
Messenger g| darkens the city of Madinah from both aspects, 
b. 'Our hearts had changed' also means that due to the end of an important 
source, the company of the Prophet #£§<■ for increasing faith, it was 
impossible for the heart to achieve the same satisfactory status as before; 
despite that, the faith of the Companions was the most perfect and the 
strongest amongst the people of Muhammad |j|. 

1632. It was narrated that Ibn £p IT^-f :jll' ^ iiiJ !•££ - nVt 
'Umar said: "We used to be ' , ' ' 

guarded in our speech even with -h* u* "J^*-* ^ -*■="- '-iS-H? Cf. Cs^s' 

our wives at the time of the jk ,*i . v --•' ■-, - ,? . *,, 

, jio US .-J Is ,** ,vl ,-ji i. jUji ,*j 41 1 

Messenger of Allah ^, fearing ^ _ ^ ; / "' ' „'„ 

that Qur'an may be revealed 44* J^ ^i'-i >J[ iL^J*ilij J^l£jl 

amongst us, but when the »-,«. ,., . v ;f ;:,;, „,». ,,, , ... 

Messenger of Allah || died, we ~ - -^ ^ ' -^ 

began to speak freely." {Sahih) . ds2 jig i! Jji3 ^ ^ 

i c l jj&\ o 1 1 <i . .i l!oJi>- -yi <MAV:?- tf-L«JL oL^jJ! i__jL t^-l5ol il5jU*J! <?-pH :«jaj 

Comments: 

a. It manifests the respect and love of the Companions for the Noble Prophet 
HI, that they were very mindful, as they would talk to each other. 

b. Faith of the Companions was strong, to such an extent that not only in the 
presence of the Prophet jH, but also being at home and alone they were 
very mindful of their sayings and actions. 

1633. It was narrated that Ubayy *,* ,., >t « , <s , 

bin Ka'b said: "We were with the - ■■>,*** & oU ^"i *■**" ~ 1 1TT 

Messenger of Allah it and we all J,\ ^ t ^J\ t \iip ^ ^La^I jIp 

had a single focus, but when he ' , , ' e , * o > / 

passed away we started to look ^ ^ J & ^ 'u™^ 1 ^ <£> 

here and there. (i.e., have different .^|j £Uj UJL ^ <ii J^j ii £1 

interests)." (Da'if) ■ ' J,/-.\;f,^ t ^ 

. \jSjaj IJLSLfc {Ijiki jaJ U-li 

.tjj^j U/V:oL^J! 
Comments: 

Being attentive to one side in the life of Allah's Messenger |g means the 
presence of consensus, unity and straightness, and another meaning of it is 
to focus on the matters of Hereafter. Looking here and there means disunity 
in thoughts and in practice, or comparison between the worldly benefits 
and that of the Hereafter, 



The Chapters Regarding Funerals 



469 



JJLkM (^3 £\z>- Lu i_j1jjI 



/j L-Jia^JI /y rfr^*'j4 rV ^*>^ Jl> UjlI^ 



ur-y ls^ j 



' b J c^ 1 (Ji Vi 



1634. It was narrated that Umm 
Salamah bint Abi Umayyah, the 
wife of the Prophet sg, said: "At 
the time of the Messenger of 
Allah s||, if a person stood to 
pray, his gaze would not go 
beyond his feet. When the 
Messenger of Allah jisj| died, if a 
person stood to pray, his gaze 
would not go beyond the place 
where he put his forehead when tj^4 J-iiJl ^ H 'S *M Jj-^j ^ff- <_i 






.^jji^Jl 4^1 ^1 ^ Jill X* 



LUl 



^ 



4^jL^u 



r 1 ^ 



fUll JLi 



/y L^vi 



^fcl 5^ :cJli l# H ^Jl ^3 



prostrating. Then Abu Bakr died 
and it was 'Umar (the caliph). So, 
when any person stood to pray 
his gaze would not go beyond the 
Qiblah, Then came the time of 
'Uthman bin 'Affan, and there 
was Fitrmh (tribulation, turmoil), 
and the people started to look 
right and left." (Da'if) 



. ^v^T" ;Wj-4 f*-* 1 ^^ ' jvaj ■Jaj j*J y^-^ 

lil (jx^^ J^ -j-^P jlij iji^J Jjl l^J** 

- . ^ fl ,4^'VyM ?-> » >Vf -I- 

.*c^iJl cJl£$ tjU^ ^ oUip jlij .^Jiill 



0*a?-£ *\AY ■ ^ tt_-oi^i!l i J**?)' Jj^>fc^ *<IiIjlp /J te^y $ L 



>U] 



: £U S « 



Comments: 

Some Ahadith of SoTrifc BukMri point out that if something is in front of a 
person offering prayer and the gaze accidentally goes to it, this is not 
contrary to being humble in prayer. 



1635. It was narrated that Anas 
said: "After the Messenger of 
Allah $H had died, Abu Bakr said 
to 'Umar: 'Let us go and visit 
Umm Ayman as the Messenger of 
Allah Ip used to visit her.' He 
said: 'When we reached her she 
wept.' They said: 'Why are you 
weeping? What is with Allah is 
better for His Messenger.' She 
said: T know that what is with 
Allah is better for His Messenger, 






The Chapters Regarding Funerals 470 jjUasl! ^ *\s> to M^J^ 

but I am weeping because the , ^ ■ *t t „ > ^ ,..- 

Revelation from heaven has ' ^f~* - ^ ^ J ' "*"-*■ J?" 

ceased.' She moved them to tears J^ U^i^ :Jla .*UDl ^ -U.^ l 

and they started to weep with , , „ f , 

her." (Sahih) ■*&&&% ^M 't^l 

t i^jj. 4Jji cj^J <V^ P /J^^ 3 ilr* • L - > ^- ) tA'bwiJI .pUis t«jL~a 4^-jjM I «Jj^bj 

Comments: 

a. Umm Ayman %> came from Habashah (Ethiopia). She was a female servant 
of the Prophet's father. She played a great role in the childhood of Allah's 
Messenger if, in bringing him up and looking after him. Later the 
Messenger of Allah j§| set her free and married her to Zaid 4^. 

b. Paying a visit to the righteous people is recommended. 

c. Weeping as one comes to memory, even long after death, is not contrary to 
patience. 

d. It is from the Sunnah to console a sad person. 

e. Revelation is the greatest favor of Allah, by which mankind got guidance to 
the right path, and they achieved deliverance from the chastisement of Hell, 
and were bestowed endless, limitless and enormous favors and high ranks 
of Paradise. 

1636. It was narrated from Aws -g^ .'^\ | *• j^ >y ^Jj^_ _ 1.^. 
bin Aws that the Messenger of -.;•,•■ 

Allah said: "The best of your -kjj jj <j»*-J\ •£* if '■Isf iH Ck"^* 1 

days is Friday. On it Adam was . , ».,-■« n -°An f ■ - ,- 

created; on it shall be the Ljr ^ ' «• ^ £ V* 

Nafakhahp^ on it all creation will :|§j 4>l J_j^>j Jl» : JU ^JT ^J ^^I 

swoon. So send a great deal of , , ,„• .*,<*"{'* 

blessing upon me on this day, [2) &- « •?*•*" f >- r* L -' sH^ 1 W 4" 

for your blessing will be \^% .&£)) wj .&&I -uij .JST 

presented to me.' A man said: "O ., _ , , t , , ^ 

Messenger of Allah! How will our '**>/£> ^5%^ dj? <■*£ j"*-^ if, t)* 

blessing be presented to you ^ji ^ ^ jy^ ^ : Uj Jlii ,4s. 
when you have disintegrated?" 



A 



He said: "Allah has forbidden the :Jl» ■<2~& J*> 1eJ>j\ tij <iU* &}U> 

earth to consume the bodies of the -i-.f ' ( *fc "f .-it, f' -=- -i, s ,„ 

aL^-1 JSU ol ^jVI ^ fj>- 4»l 0|» 



Prophets." (Da'#) 



. "puJSii 



'*' The Swr (Trumpet) will be sounded. 

^ Meaning to say: Allahumma saffi 'old Muhammad, and the like. 



The Chapters Regarding Funerals 



471 



JiUiwH i^£ aL> La ^t^ 






tjjlijj! i^-js-i [j-i ~" .' ^ aiL-il] !)jijji! 

. * jrtpj OLs- (V^ «-U-L*Jl ^ ^b-!j 






1637. It was narrated from Abu- 

Darda' that the Messenger of 

Allah s|| said: "Send a great deal 

of blessing upon me on Fridays, 

for it is witnessed by the angels. 

No one sends blessing upon me 

but his blessing will be presented 

to me, until he finishes them." A ,,.,+ ,.&' tt > - « , 

man said: "Even after death?" He "4^" *j+& ty ■<**>& \*k a^ S ^ JI 

said: "Even after death, for Allah ^ <£. J^* -J fc.\ fc .^j, 

has forbidden the earth to ,',",",. „ fS . r 

consume the bodies of the <Jl* «LgL; jj£ J£>- £%& £l£ c-^j* 

Prophets, so the Prophet of Allah ^ ^ .^ ?o ^j, "^ . jj* 

is alive and receives provision. , ^ . 

(Da'tf) SL^I jft : 5f J>'}i\ J* ££ ft J| 



i-j-i>- j* Yi tYr/\ • : i_-jJl^JI ^ t^j^JI i^-^l [*clks;'^ i.n. * ., ^ mU_o1] :^j>a 



The Chapters On Fasting 472 f»V 3,( ^ it*- U 4_i)_jj! 

[J-^iT _Jp ^T ^ 3] 

Jm te Name of Allah, the Most Beneficent, the Most Merciful 

Rules Governing The Fast 

The Chapters On What ^ " i\» U 4^3$ (v ^***l\) 

Has Been Narrated (o ^^jj) j*U*bJ| 

Concerning Fasting 

literally Saum means 'to abstain from something'. 

According to the Shari'ah it is for an adult to abstain from eating, drinking 
and conducting sexual intercourse from dawn until sunset, with the explicit 
intention of worship. 

Fasting is of f orar types: 

a. The Obligatory Fasts: Such as fasting in the holy month of Ramadan; fasting 
for fulfilling a vow, and the fasting required for expiation. 

b. The Desirable (Mustahab) Fasts: Such as the fasting of Prophet Dawud i'feS! 
i.e., fasting every other day; fasting on the 13th, 14th and 15th of every 
Islamic month; fasting on Monday and Thursday; fasting for the six days of 
Shawwal; fasting on the Day of Arafah; fasting during the first eight days of 
Dhul-Hijjah; fasting on Ashurah; fasting during the inviolable months; and 
fasting during the month of Sha'ban etc. 

c. The Prohibited (Haratn) Fasts: Such as a women observing a voluntary fast 
without her husband's permission as he stays at home; fasting for a day 
prior to Ramadan whilst the commencement of Ramadan is still in doubt; 
fasting on the day of 'Eidul-Fiir, 'Eidul-Adha and the days of Tashricj (the 
three days after the 10th of Dhul-Hijjah); the fasting of a menstruating 
woman and the one with post-natal bleeding. 

d. The Undesirable (Makruh) Fasts: Fasting perpetually; fasting just on Friday, 
or only on Saturday, etc. 

Chapter 1. What Was J^^sUliiG-O ~~Jl) 

Narrated Concerning The ' * * „ 

Virtues Of Fasting ^ ^^ l > f^' 

1638. It was narrated from Abu ilili : ill ^f ^ Jz y\ l£U - \ \r\ 

Hurairah that the Messenger of ( ". ',,,,>,,( 

Allah |§ said: "Every good deed y* 1 <!>* 'u 1 ^ 1 <j* '<*=?J J ~4j^ y) 
of the son of Adam will be 
multiplied manifold. A good deed 



<uil 



Uj—^J l)w * U^ ~ a jij^ i^^ o^ ^7*^^*0 



The Chapters On Fasting 473 pW-aH ^ *^ ^ ul^l 

will be multiplied ten times up to *. ■ ■»,,-., „^ . ,„,*,* 

as many as seven hundred times, ^^ -<-j-^w p* j^i j-w jj .-t^ 

or as much as Allah wills. Allah u Jj <_ii^> i^L«r» J). tljjJ&t J&i 

says: 'Except for fasting, which is ' tS , ' , a ,, ' > > ,. ' t 

for Me and I shall reward for it. 'J ty 'f^ 1 "*! :<41 ^ -" il iLS 

He gives up his desire and his • %&* ^ >£ ^ ^f ^ 

food for My sake.' The fasting . ., „ <^,~, 

person has two joys, one when he '?jM i* **0» -d^-'J j*?^? -tj^ 

breaks his fast and another when ,, < ,, ; *• i'-\- •-- \u r i**'.* 

he meets his Lord. The smell that ^ f "^ ' 9J M ^ ^ 

comes from the mouth of a fasting . «dLLJ< *p ^ 4i\ £& <L^A 
person is better before Allah than 
the fragrance of musk. " (Sahih) 

Comments: 

a. The abundance of rewards depends upon good intention, sincerity and on 
the obedience of the Sunnah. 

b. Only that action is accepted which is performed in seeking the pleasure of 
Allah. 

C: The real benefit of fasting is achieved only when a person abstains from 
fulfilling false desires of the heart, just as one abstains from eating, likewise 
one should abstain from telling lies and backbiting, etc 

d. A person is pleased at the time of breaking the fast, that with the grace of 
Allah, he/she had the power to fulfill ones righteous duty. 

e. A fasting person will be pleased on the Last Day because the reward for 
fasting will be more than one shall expect, and also one will gain the 
pleasure of Allah. 

f. Some people hold the view that the fasting person should avoid brushing 
their teeth in the evening so that the pleasant smell for the sake of Allah 
does not finish, but this view is incorrect, because brushing the teeth will 
remove the smell that is created due to the mouth not being cleaned; not 
the smell created on account of having an empty stomach, which is 
something different, and has nothing to do with brushing the teeth. 

16.39. Mutarrif, from the tribe of . *■ vji °* *> * * - ■* ■ tfjlir 

Banu 'Arnir bin Sa'sa'ah narrated , <£-T^ C° J & 

that 'Uthman: bin Abul-'As Ath- ,j>} [y. Ij? & <■■£&' & dil tfcf 

Thaqafi invited him to drink some ■■"* J- t * i ' „ i , . „ 

milk that he poured for him. tU ^ ^ ^ ^ </■ ^ & ih ^T 



The Chapters On Fasting 474 f*W^' ur^ £ ^ ^* ^Ij^ 

Mutarrif said: "I am fasting." ,.'.„■>*?>'*,', . 

'Uthman said: "I heard the <* oUi * jl ^ *~^ ^ ^ U ^ ^ 

Messenger of Allah ^ say: J^ .y^ ^ Jj £S ^Jl ^dl ^f 

'Fasting is a shield against the , o >,'•,'" + , > * ,'- ', 

Fire just like the shield of anyone ^ :6Ui * Ju > T^ </l : ^" 

of you against fighting.' " (Sahih) <.j&\ '&%£. f U£)|i : J >; g| <bl J^j 

^ juj~> ^^Lp ^i^bsi^l _^i tj.L,aJl t \iv/i :,jSLJl *»-j5!-i [»«j?fc^ sjL-J] : nijf%! 
aji i_J\ ^jX^JI jLi!j i j^> AS {j* pLI 5j^Aj p^j> L ir~*- r^ 3 -? '^Ljj 4 ^ ^ ° " r L ^*t^~ 

.nv/ii^jLJi j^ ^y-f iijt ^.^JJj '^ : r <( j j 1 j^ <^ cy) ■^^■^•s <-o~>- 

Comments: 

a. If one is invited for eating and drinking, it is not necessary to break the 
voluntary fast to accept the invitation. 

b. Telling someone about one's own good deed for justifying something is not 
showing off. 

1640. It was narrated from Sahl r* 1 ^ & ^f^\ ^ ^ - ni 

bin Sa'd that the Prophet g| said: JZs. -.sdi J\ ^j \£jj. :^iii'i]| 

"In Paradise there is a gate called " o a ^ /' f . , . /. > - 

Rayyan, On the Day of S^ If ' ^ J} if '^ Cf- ^ 

Resurrection the call will go out £y f j £j, .ffi |g ^| Sf J^ ^1 

saying: 'Where are those who ' „" ' o r l '' ,*,,',' 

used to fast?' Whoever is among -4*^ \'y. <J&. -0O ! ^ j\£ \j$ 

those who used to fast will enter > ^ .-j ?a^jlii) ^1 :J& 
it, and whoever enters it will ^ 

never thirst again." (Hasan) . «LC<1 UJaj 11 aLS-a ^j t-ds-a 'y^K^S 

, a> * j L>- ^ I C-j^- <j* M o Y : t- i *l**«j 

Comments: 

a. Rayyan is a door of Paradise which means 'Full with water 7 . A fasting 
person bears the pang of hunger and thirst, and bearing thirst is harder 
than hunger, therefore, the door appointed for the fasting people is called 
'the door full with water,' or the 'Well-Watered Door'. 

b. Along with the performance of obligatory worship, one should also perform 
voluntary worship proven in the Sunnah, according to one's best capability. 
Taking care of voluntary actions is a source of entering Paradise. 






The Chapters On Fasting 475 j»L«aJt ^3 *L>- U i_jt^ji 

Chapter 2. What Was J^ J ^ ^ ^ ~ « r^ l > 

Narrated Concerning The (T 0^\) ^Ljaij j^J> 

Virtues Of Ramadan 

1641. It was narrated from Abu 12£U : £li ^1 ^ ^ y\ &!>■ - \MS 

Hurairah that the Messenger of „ , ."',.'., ,,; ,, , S/ , 

Allah H said: 'Whoever fasts 6* '^ of <^*"- 0* 'lP* o>. ^^ 

Ramadan out of faith and the j^ J\5 : Jvl %£i ^f ^ t lib ^f 

hope of reward will be forgiven , , , , " 

his previous sins. " (Sahih) l;U^-1j UU^ iUiij fU #* :§| 4il 

Comments: 

It means the minor sins concerning the rights of Allah. The major sins are 
forgiven after repentance. Sins concerning the rights of people are not 
forgiven until they are either fulfilled or the victim forgives. 



1642. It was narrated from Abu > . > * - > 



Hurarrah that the Messenger of ^* - 



Allah said: "When the first ^ ^p y_ JZ Ji\ £ic :oUJl 

night of Ramadan comes, the ' ;,,,,. j' f . , ',. , | .- ."Vi 

satans and mischievous jinns are '"JiV 1 <*£ a* 'o <£ <^ 'y^* 

chained up, and the gates of the aH Jjf ditf lip : Jli ^ 4il J>ij ^ 

Fire are closed, and none of its * s . ,_ , ' « ,* , 

gates are opened. The gates of '0? 11 "">J C^ 1 ^ 31 ^"^^ '^J # 

Paradise are opened and none of ^. \£, & 'Ji tJ &| Zj\$\ cilij 

its gates are closed. And a caller * .',*,' ~ '- • \ ]t > 

cries out: 'O seeker of good, -^ Qi J&i f-k t $^ i( ^'J*' ^*9J 

proceed, O seeker of evil, stop/ - u ^ yj ^j, ^ u , j( - S £ 

And Allah has necks {people) ( f/ J f -f i ' ' .- / 

whom He frees (from the Fire), ilUij .[jbJI j*] l-w* ^j -°rf^ s*M 

and that happens every day." ^a » *, . 

(Hasan) • ^ J 5 u^ 

.^jijijrii tlY'V:^ t^Y1/i ^UJl l ^- jlsilj tUftjJij 



The Chapters On Fasting 476 fW 013 " ^ *^?" ^* vt^ 

Comments: 

a. Ramadan is a month of good deeds; Allah removes many big obstacles in 
the way to good deeds in this month. 

b. The doors of Paradise are opened and those of Hell are closed, means their 
literal opening and closing. Another possible meaning is that the month of 
Ramadan is given special importance in Muslim society, and the good deeds 
become more attractive so that the Muslims are inspired to perform a variety 
of good deeds. They make a determined struggle to avoid sins; therefore 
these good deeds are doors to Paradise and the sins are doors to Hell. 

c People being released from Hell on every night during this month is also a 
special honor of Ramadan. After repentance for sins, every person is able to 
secure this honor. 

1643. It was narrated from Jabir JZ y\ &jJ- : <J±£ jf\ t£jb- - \ 1 it 
that the Messenger of Allah H %.,-., f ., ' „.*.. „ *„ ,, 
said: "At every breaking of the ttJ — y»' <J* 'J^^ a* 'o^ ot< 
fast Allah has people whom He jj ^d :^| <i)l J_^5 J I* :JU ^Lf ^ 
frees (from the Fire), and that ',,?., , \ -,, ■ *'*.> „ 
happens every night. " {Hasan) ■ , ^J S J ^J ■ '^ M J* ^ 

il Ml Yo£/T:a^.i ji* i,U. ^i U^Uj i <-;> :JUj ..n "\ /<UY°V/A::LUJl l-^U 

Comments: -°>j v^j> 

The honor of being free from Hell can be achieved by fasting sincerely 
according to the Sunnah and repenting for sins. Allah knows best! 

1644. It was narrated that Arias :jJj3| & iti- tJ Jb £\ S3& - Wti 
bin Malik said: "Ramadan began, 



and the Messenger of Allah g| 






said: 'This month has come to : Jli\±JL!U ^ ^f ^ t sSl3 ^ t $ljUJl 

you, and in it there is a night that „ s * ._','.>. , „ .. „ 

is better than a thousand months. ^ 4* : ^ J"' ^-J ^ •j'-i-v J^ 

Whoever is deprived of it is ^jf . ^ &j *Jj .ih^i ii' *Sjt 

deprived of all goodness, and no _' s j, , „ " „ 

one is deprived of its goodness Xj -*" ^liJl »_,>- Oii ^>>- ^ .j4-i 

except one who is truly ■> > . , v ?. .,..„.- .»„.,> 

deprived.' " (D«'#) " 'f^ ^ Ujs " f ^ 

^ i*=w t±-jjj>- ^yi 'lilV;?- c-L^jal ^ ^yL^ 1 ^ ^^r*-! [lji**^ aau-wwjj l^>StH 
c(Y \ * A: ?- t \ Y ^ / i :^L^) jJo^ jjsLi ^Jj>J^ <, Wo ;^- i^ jy*^ *^^j t^ J^Aj 

,(\£Y 



The Chapters On Fasting 477 jtUoJI ^ *k> U t^tY^A 

Comments: 

a. The most virtuous night of this month is Lailatul-Qadr (the Night of Power) 
mentioned in the Glorious Qur'an, in Chapter Al-Qadr. 

b. A source of achieving the reward of Lailatul-Qadr is making I'tikaf (seclusion 
in the mosque for worship) in the last ten days of Ramadan, as proven from 
the Sunnah. However if a person is unable to make I'tikaf he/she can still 
secure this degree of reward by performing worship during the nights, and 
particularly during the odd numbered nights. 

c. Spending this one night in worship has the equivalent reward of 
worshiping for more than thirty years, so if a person does not achieve this 
reward simply by being lazy, then it is in fact a great deprivation! 

Chapter 3. What Was fa» <J %^r & <~>^ - (? f^-JO 

oS d D ^« S3S" Hng ' ," <r «"» j*» f 

1645. It was narrated that Silah :_£>£&£*'£ j1^> C£U - mo 
bin Zufar said: "We were with • ., ., ,-.(,, „•: a ,-<* ■„ 

Ammar on the day concerning , < ^ J 

which there was some doubt. A jj J>- iU> I/- njLi^l ^1 ji i u *3 

(roasted) sheep was brought and t ,' * . *,"*. *> *' - 

some or the people moved away. - t ?- \xr <*& i - '-' 

'Anirnar said: 'Whoever is fasting jijg .jj& ^i; ^^j^ . ElL j^U .aJ 
on this day has disobeyed Ahu -■ ',.-',,■ ^ ' , " , e „ 

Qasim^/" (Da't» ^ c^ -^ p? 1 '■*■* f 1 ^ ^ o 1 ** 

■ ll^l 
^c-YYTS:?" tdLiJl ^»_jj c>^ V s ^ *— ^ tpLwiJl tijb jj! 4^-j^-I [ujua^s BiU*-i|] ;«^*>cj 

tj^-ft-JLjIj t-J?Udi_J fcijL>- iV^J fc 4aj J>- rV^J 1 (^-i-*.^ 4j^5^tfJ fc^jUtjl Ai^ij t<U vjaj -j| 

Comments: 

a. The day of doubt means the day after the 29th of Sha'ban, when the 
sighting of new crescent is not confirmed. This day in fact is the thirtieth 
day of Sha'ban. 

b. Allah has prescribed a set amount and time scales for obligatory worship. It 
is incorrect to ignore this line between voluntary and obligatory worship. 

1646. It was narrated that Abu £^ . ^i J\ 'J jz jf\ tffe. - nil 
Hurairah said: "The Messenger of --;•,■■ 



Allah fg forbade anticipating the '^^ <>! ^ ] -h* hf "7^ C?. u* 2 ^ 

■j ^. : Jli ly^ J\ If- i^r If 



fast by fasting one day before the \ ,- .s. . ",,; :-.,■> f . - ',- • - 
sighting (of the crescent). (Da if) — 



The Chapters On Fasting 478 f*W^* tg* *^ ^ "t*^' 



. *cbJ YT* : ?- c^jliJlj c^j-vS^Jl <u*^jj U-k*- i—A**.^ aillwj|] !kjj?o 

1647. It was narrated from :^liili! jJjJl ^ ;>&Ul t£U- - mv 
Qasim Abu 'Abdur-Rahman that ,. >-.,: .<*, <,, ,. -» ,„„ ^*, 
he heard Mu'awiyah bin Abu Oi r*" ^ : *>~ <* o\j r U^ 
Sufyan on the pulpit saying: "The ^ ^uJl *! 6dl Gfli ;j^£. 
Messenger of Allah H used to say -„.,>,' ,« , „ - „ £ 

from the pulpit, before the month Z ^ CT" ^ 9^"^ *? d 'r^ 1 

of Ramadan: 'Fasting will begin j^y, ^ : j^| ■ jj\ Jj, ' d \^ J\ -| 

on such and such a day, but we „ ,,,''. -'**.',' 

are going to start fasting loU^j^-iJj t^LJl ^ J^ ^ 4)1 

earlier,' 1 -' so whoever wants to t **.,;-> •>•:' nf' i1> -.- -»■- * n- 

start fasting earlier (i.e., in -„ ., , 

Sha'ban), let him do so, and . «^>-l~i» ^ <>°J t^a^U (\J. ^i 
whoever wants to wait until 
Ramadan begins, let him do so/ " 
(Da'ifl 

^j d\jy iljj>- jjji AA>:?- t (T V o / 1 1 : jjjS') ^t^JaJI ^j>-l [i_a.,..<w9 aali-»t] :«>; 
*t*^t^ o*>u*>»> :(^j.^£»^Jl JI3 oj2jj ^_^ ju^*j jUi t~-*^' <J^ f\j^ ^^ ' j '3j ; ^ •^^•^a 
"^^>< lj;! lSj- 1 ils-^vaJl ^y Js-I (j^ /"— i (J £j*s-ji I.A^L1 (i-^^l OJ Jj (j^vl oy&y ^W-jj 

,n»':j- ijfcl t^e-^l li-iUbU ^U~. iLi ^jisJl 
Comments: 

This Hadith is Weak and it is also contradictory to the Authentic Hadith oi 
Abu Hurairah ^coming ahead, i.e., Hadith 1650. 

Chapter 4. What Was ^>i <J *£ ^ y^ ~ ( * j^***") 

Narrated Concerning Joining V i*dl> SUi '„ iOi 

Sha'ban To Ramadan J ^ °^ 

1648. It was narrated that Umm ^-^ '-*~A <^>) Cf. j^5 -K s ^-^ ~ ^ A 
Salamah said: "The Messenger of *.. . - ;,.>., ,,■>;. ,. *.-: 
Allah 5p used to join Sha'ban to >f^ ^ ' . ; ' 
Ramadan." (Sahih) tlik. ^1 ^p tjJUJI ^1 ^ JU ^ 



*• * i.e., before Ramadan begins because the Prophet if used to fast a great deal during 
Sha'barL 



The Chapters On Fasting 479 j»U*all ^ fiU> U i-iS^A 



Jjtlj-Ji rtjj 


' ir~^ 




that 

\ -tonan 


i'£* - 


ijlXi- ^ fil» l^oi - V\i\ 



1649. It was narra 
Rabi'ah bin Ghaz asked 'Aishah 
about the fasting of the Messenger If- <■ -kji {/. jy J?^~ '■ l y^~ ai ur*?H 
of Allah g|. She said: "He used to -,f, >?f ..?:. .: ;- - . - r,**; . j.* 
fast all of Sha'ban, until he joined ^ ^ - ^ ^ " 

it to Ramadan." (Safeifc) :cJl*i g| 41 J_ji.j ^ ^ tlisli 

^"^1 pjj j>j-^> ,y fU-L. t_jlj if_jv»JI t^JwjSll a>-j=4 [^>t^iJ (jL-J] :»j»j 

. a] jjtL; (jiLJI tt-jJt»Jlj i 4-jj^ u*"^ : J^j '*: jy ^i-^ o" ^° : r 'u^**^'j 
Comments: 

a. Fasting for the whole of Sha'ban means observing voluntary fast for most 
days of Sha'ban. 

b. It is best not to observe voluntary fast after the first half of Sha'ban. (See 
Hadith: 1651) 

Chapter 5. What Was ^1 ^ *l£ U 6U - (o f^wJl) 

Narrated Concerning The *'. , *' *3. > * i ( -. " '\>* \ f 

Prohibition Of Anticipating f U ^ ^ 4 f^ ^^ f^- °' 

Ramadan By Fasting Before (o iud() 42*i^i Uj-i» 
It, Except For One Who Has 
A Habitual Pattern Of 
Fasting And It Coincides 
With That 

1650. It was narrated from Abu -4* ^^ o 1 ** it f 1 -^ &•**- ~ ^** 
Hurairah that the Messenger of - ..*>.> ,„:, - - ,. ,; 
Allah 3|| said: 'Do not anticipate V £ <7^ 7 * *' '" 
Ramadan by fasting one or two ^1 ^ t^ ^f J! (J 4=^ 5^ 'i*'jj *' 
days before, except for a man / * ,/',.; 'u- '*•*> f ° -• --A 
who has a habitual pattern of. ^ J ^ Jb :JU °^ <£ ^ t<U " 
fasting, in which case let him ^j .yj ^L^sij pL^ Ij^jS >J» 
fast." (Safti/i) - " 



^j^ ^ j-i*d 'J& J^-j "^1 -^je 









The Chapters On Fasting 480 fUsafl ^ £,\z* U ujI^j? 

Comments: 

a. One form of prohibited fasting is one day before the beginning of Ramadan, 
and it is on a day of doubt, whether it is the thirtieth of Sha'ban or the first 
of Ramadan; because, Islamically, the appearance of the new crescent has 
not been confirmed by a witness. It is forbidden to observe fast on this day 
with the intention that if it is proven later to be the first of Ramadan, then it 
will count towards the fasting of Ramadan, otherwise it will be considered 
a voluntary fast. 

b. Another form of fasting a day before Ramadan is that one observes fast 
despite the certainty that Ramadan has yet not begun; thus obligatory and 
non-obligatory combined together which is -impermissible. Moreover this 
action apparently is like an addition into the obligatory worship. 

1651. It was narrated from Abu ,„„ „-* ,„„„ Jo , < /* „ 
Hurairah that the Messenger of ±* K±- :yif & x»-\ )&»*-- \\*\ 

Allah m said: 'When it is the - ^ £^j : t^ - ^ 
middle of Sha'ban, do not fast ^ „ „ '>.,",---«,''„ 
until Ramadan comes. " (Sahih) Uji :JU --^M ii f4^ ^-^ '-f^ 

d If <iJ If 'u^P 1 £* Cy. ^! 
"- -.. - it' ■: ,-• * • *• . *t, 

. ?t^~0 {j~>>- VTA'.?- (.^1aj$\ Jlsj tAj _u^>^> Vfj jjjj«Ji-up : lS^jj'j-^ ^-j^- 
Comments: 

A previously mentioned Hadith indicates the permission of observing some 
fasts before Ramadan. This Hadith explains the situation that when 
Ramadan is near, avoiding the. voluntary fasts is better, so that the 
voluntary and obligatory fasts remain distinguished; lest one should get so 
weak that fasts of Ramadan are disrupted. ■ . 

Chapter 6. What Was p^i\ J; *U- U *i»C - C\ p~Jl) 
Narrated Concerning , ( ^ j^., z y U' 

Testimony That One Has ' T -^ tr 

Seen The Crescent 

1652. It was narrated that Ibn t^jS/i -oil xJ- r J, /JJ- && - HeY 
'Abbas said: "A Bedouin came to ,j ,- 4 ^ - - , , t „ , t „ , 
the Prophet if and said: 'I haw & G -^ : ^ -Jrf^-H & -^ J 
seen the new crescent tonight' He ^ £&: : Sljj ^ sjj|j |£U : tuf 



The Chapters On Fasting 481 f>L*ail ^ *t=» La i-i)$A 

said: 'Do you bear witness that s , ,. , : , ., „ „ >o 

none has the right to be ^ <*' <>* lii /^ & "f'^ <*' 

worshiped but Allah and that :Jli ^ ^J| J\ ^i^f ^ : Jij 

Muhammad is the Messenger of , .t ,.*''', ^ ',-*/ -.. . 

Allah |§?' He said: 'Yes.' He said: ^ *' a *^ |)) : J^ • *™ ^^f 11 <^'j^4 

'Get up, O Bilal, and announce to . ft tU] ^ j^-j f^ ^, ^ $. 

the people that they should fast osr s ' .* ( , ,, >,,*'', 

tomorrow.'" {Da'if) $ o"&< ,J. °i$> dSk Up* : Jl! .^5 

Abu 'Ali said:' 11 "This is how it {[£ y> >- 

was narrated from Walid bin Abu ' 

Thawr and Hasan bin 'AH. It was J\ ^ jjjji %\jj |j&, ;Q£ y\ J if 

also narrated from Hammad bin ," ,'«,">,,, ' „ , "' /■ 

Salamah, but he did not mention if ■ iL » i e; ^Jj -J^ iS- o-^'j 'j> 

Ibn 'Abbas. He said: 'And he ^ : j^ ^ -,'^ -Jg ,£&, 

announced that they should " ' ' 

perform the prayer and that they ■ Ij^j-i; o\j. \yyZ b\ 
should fast.' " 

hjj i_J^- J?-l_jJl Silj-J j "■'-r'^ t^LiaJl ujb _jj! *?rj>-i [i J Lu., ^ eiLuul] '.r^iSa 

Comments: -^ m : C '^ ljl 

There is a narration in Simon Abu Ddwud from 'Abdullah bin 'Ulnar in 
which he said: "People were struggling to see the new crescent. I told the 
Messenger of Allah $|| that I had sighted the crescent whereupon the 
Messenger of Allah sg| himself observed fast, and he also commanded the 
people to fast." (Sunan Abu Dawud:ZM2). Shaikh Abdul-Qadir Arnaut 
declared this Hadith as Authentic. It indicates that the testimony of a trusted 
Muslim is sufficient to assure the beginning of Ramadan. 

1653. It was narrated that 'Umair g*^ ,-^j, \ '.' <z '\ &j£. _ \^ e f 

bin Anas bin Malik said: "My __, ' " - f - ■* 

paternal uncles: among the Ansar ^ if jM- ^ 'if- 'r^ ijJ if" 'j»r^* 

who were among the ' \rlH\ '-. .' " Ai • 'lis ,*mi' 'i 
Companions of the Messenger of - °^ t^rf** ^ • ,, if 

Allah m told me: 'The new ^J>\ : ijli jg 4i\ J^ij ^lA^f # 

crescent of Shawwal was covered ",- « „ „ s> *''*- 

with clouds, so we fasted the next s - ■ Ul ^? ^"^ 'V 1 ^ J-> ^ ^ 

day. Then some riders came at the ^ ^Ji\ 3^ IjJL^ll- t jl^Jl ^1 ^ J^ 

end of the day and testified to the * "'„*,«- ',%'-*'•' >t ss 

Prophet ig that they had seen the ^-J f-*^ 1 *' ■tP'^'V ^^ v '^J r^' 



f ' This is an addition from some of the manuscripts, and it is not clear who this Abu 'Ali is, 



The Chapters On Fasting 482 j»U<a)l ^ *b- U <_^1 

new crescent the night before. The „ ' >,',•',, >x °* '* ■«& >■ 

Messenger of Allah « r»^ 4 '-^-^ ° lj ' '^ ol ® «»l 
corrrmanded them to break their .jiil -^ 

fast and to go out to offer the 'Eid 
prayer the following morning.'" 
(Sahih) 

<Ujj ^jj J~*l! j»U»*^l fj^i (J 'H V^! '»jJuJI tijbjjl A?-j?-l L7tj»«<9 oib~<4] ; pj j&u 

_ -^jf-s 

Comments: 

a. If the news of the appearance of a new crescent is received on the 
afternoon, then the 'Lid prayer will be offered the next day, but the fast of 
the day will come to end immediately after receiving the news. 

b. Sighting the new crescent by the nearest city is accepted. The caravan 
reached Al-Madiriah after covering a whole day's journey; the people of Al- 
Madinah finished their fast on the basis of the moon being sighted from 
such a distance. 

Chapter 7. What Was '-^ 4 '* U V»i 7 « r— J » 

Narrated Concerning: "Fast (v ii^JO «4a#JJ \/Jas\j *SjjJ 

When You See It (The New " "' 

Crescent) And Stop Fasting 
When You See It." 

1654. It was narrated from Ibn 5Uit ^ jI^S tiij^ jf\ t£U- - Woi 
'Umar that the Messenger of _ , ,.>,.<«.. -,«,• 

Allah ^ said: 'When you see the <J* '^' <* 0^1 ^^ : ii UisJI 

new crescent, fast, and when you ^ ^ t ^| j^ ^ J Li ^ ^J^\ 

see it, stop fasting. If it is cloudy ^ . ' , ' % '' , „ ,. *' 

then calculate it (as thirty days)." f$J %* : ^ ^j^j ^ -' Jl» ^£ 

Ibn 'Umar used to fast one day ^ tj ^jfj ;■>*£ ^ , >^£ ^ 
before the new crescent was seen ' ' -'„,,' 

(Sahih) p-ii 'y>* *J>\ &l|j «*) IjjiStS jiiulp jU 



The Chapters On Fasting 483 pW" 3 * 1 ^ *L> U vl*^ 

Comments: 

a. A lunar month begins with the appearance of the new crescent. The night 
on 'which the moon appears is counted with the following day. 

b. Estimating when it is cloudy, means completing thirty days of fast. As 
another narration's version is 'if it is cloudy then complete the number as 
thirty days of Ramadan.' 

c. Ibn 'Umar ^ fasted a day before Ramadan; possibly it was coincided with 
his routine fasting that accidentally happened on this day. 

1655. It was narrated from Abu ^ t __ ,°v - „ - >« --s , 
Hurairah that the Messenger of fiji '-t^^ ^JS y) ^-^ " W 
Allah m said: "When you see the . ^ - ^^ ^ ^ - > ^ 
new crescent then fast, and when ' } _ - ' 
you see it then stop fasting. If it is <J,jAj <J^ : ^^ fx/* ^>) if- 'v^"" 1 -" 
cloudy then fast thirty days." .'.,* . > >'. ',;■ ;, >>°%- ,?,„ . 4i& i. 

^ y y bij .\j*y*> j^«ii fh 4» -sfe *>i 

Chapter 8. What Was £j]j, j ^ £ ^q - (A ^J.l) 
Narrated Concerning: "The - '*>>,+. 

Month Is Twenty-Nine * < A ^^D "oj^j &. 

(Days)." 

1656. It was narrated from Abu C&A*- :£Li ^1 ^ jSo _jj| til?- - Wo^ 
Hurairah that the Messenger of ., , % . _ ,.%, , r„ .,, ,\ 
Allah m said: 'How much of the 'd U ^ ^ ^ ^ ' ' * 
month has passed?" We said: :s|| <ul J^-j J I* :JLS «xt* ^} If- 
"Twenty-two (days), and there . ... - - t « , "' t , 
are eight left." The Messenger of ? U1 : ^ :JU *V* Sj ' ^ ^ p* 
Allah sp said: "The month is like &\ j^ Jul ,^u> JuXj ^/J&j 
that, and the month is like that, f „ -„ , , / ', \ , * 

(and the month is like that), three ^ ! 3] t, - K * j^'3 ' ,is: * ^ |s : it 
times, and he withheld one finger _i^ r ^y t0 ,<- ^ a[| ^ 

the last time." (Sahih) f \ / 

Jaj! Lbj^ JLfc|*Jt <&_b>Jj l\VA!t LpJuSj .y^ l Z*j*&y\ & ^ ■ i .,^> &J Ij i ^YY* : ?- c(jj|a^) 

Comments: 

He demonstrated the counting with ten fingers twice, and a third time with 



The Chapters On Easting 484 pW"^' t*^ ''^f" ^* ^^Si' 

nine fingers, and made it clear that a month is also of twenty-nine days; it is 
not necessarily thirty days. There is no decrease in reward for the fast of a 
month in case of it being twenty-nine days. 

,.* . i (/ j, Jj /? s'Z _, 

1657. It was narrated from '.J^> Cf. ^ ^ <ji ■ UjiJ ^ J * _ ~ ^ oV 
Muhammad bin Sa'd bin Abu % . - .,,.., ■ >. *i, t r rs , 
Waqqas. that his father said: "The & % J^M & l ri * ***" ^ 
Messenger of Allah §| said: "The '■ i y&j ^} {/. ■^ Cf. J^*~° (L* t ^^ 
month is like that and like that , % ".' ', > ' - ■ , - - t , 
and like that/ and he showed J*^" : ^§ ^ J ^J Ju :Jli *' J* 
nine fingers on the third time to t^J^j ^ ^J «IJ&*j li^ij IJ& 
indicate twenty-nine." (Sahih) ' , „ 

1658. It was narrated that Abu lj£U- :^ji ^ oalii t&ii. - ^1<sA 
Hurairah said: (The months in t ,_,. <c „ , ,,• ,, j, ,. 
which) We fasted twenty-nine '^^ , bJ ^ : £> JI ^> u^ r^' 
days at fee time of the Messenger \^ : jy s^J ^1 ^ iejJU ^J\ '^Z- 
of Allah IH, were more than (the „ ^ , " o ^ 

months in which) we fasted thirty U^: ^ 4Ji! J^ij J4* ^ ^-^ 
days. (SuAife) _ ^ ^. ^ *£f «.^ie> 

ULj Oj^i j4-^JI ^^ t(>Will tJ>jb ^jA xs- ?z~*w AftUi <dj [»jjev»J '■7Hj**> 

Comments: 

The month of Ramadan came nine times in the life of Allah's Messenger |g| 
after the fasting was made obligatory; because fasting was made an 
obligatory duty in the second year after emigration (2 H) and the Prophet 
had passed away in the third month of the Islamic calendar, Rabiul-Awwal 
before Ramadan, of the eleventh year, after migration (11 H). During this 
period at least five times Ramadan was observed with twenty-nine days. 

Chapter 9. What Was jfj& J) *Lf & ^t - (<V ^^J\) 

Narrated Concerning The " .„ . .. ,., . \. 

Two Months Of 'EM ( ^ ^° ^ 

1659. It was narrated that from £!?•■ :ls*JS ^ j!^=- &A?- - \"\*\ 
'Abdur-Rahman bin Abu Bakrah, „ . „ *r-ji jiiul iL'li ■ "^ ■'!•' 
from his father, that the Prophet ^ ^ __ ' ' ' C JJ ^ -^ 1 
% said: "Two months of 'Eid {Jl\ Js>- u*J\ ^ il^iZ ^\ ^ jl^-^i 
whose reward cannot be reduced 



The Chapters On Easting 485 j»U*«)t ^ *.U> U <~t\$A 

(even if they are twenty-nine *,--.- '•- c, .*■,- ', < -its 

days): 'Ramadan and Dhul- iU " J : ? U ^- ^ — '^ :J ^ 
Hijjah." (Sahik) . ota^sJl jij 

■ "4 

Comments: 

This Prophetic statement has been explained with various opinions. 
According to one opinion, this Hadiih means even though these months are 
of twenty-nine days, yet in reward and virtues they are great and do not 
consider them inferior. Another meaning of the Radith is that both months 
of the two 'Lid in the same year will not be twenty-nine days. 

1.660, It was narrated from Abu '.i^Ja\\ 'jLs- ^ xL^S &Je- - HV 

Hurairah that the Messenger of , „ , a , <*, , , s > ^ .<*', 

Allah m said: "Al-Fitr is the day * "^ ^ '"^ * °^l ■ 

when you break your fast and Al- ^i. t ^j^? if. -&^>> }£■ ' v $ bf ' ^J 

Adha is the day when you offer .. • ' '. > , , , , , . f 

sacrifices." (Safetfe) >H W -«^ J J-V Jb ' JU «-*>* yj 1 

Comments: 

"Eid prayer is a collective worship;, therefore even if one is doubtful about 
the appearance of new crescent, he should celebrate 'Eid along with the 
general Muslim community. That is, why the. sighting of a new crescent is 
not conditioned with being seen by a great number of people, rather the 
testimony of two trusted Muslims is sufficient. 

Chapter 10. What Was f j4)i ^jt stf U yll - (l • ,*»**Ji) 

Narrated Concerning Fasting - " ,. .. c<, ( . 

While Traveling (\- «^JI) yuJl ^ 

1661. It was narrated that Ibn bJj»- :al^ ^ l^Z \£aS- - S"\"\S 

'Abbas said: "The Messenger of „, .,„, „, - •, . , « 

Allah m fasted, while he was «J*' S-?^ 1 " ^ '°- <>* 't 5 -' 

traveling, and he broke his fast." J^ij ;l^> : Jls ^ti- ^\ ^ tjjbl^J 
(Sahib) ',.;-','"' 



The Chapters On Fasting 



486 



j»L^)| i _k g\s* U t-i^ji 



Comments: 

If there is a concern that completing a fast on journey will be hard, fast 
should still be observed; but there is a ruling that if fast is to be expected too 
hard, them it is better to leave the obligatory fast, in this condition the fasting 
is said to be Haram (prohibited), such fasts should be made up afterwards. If 
the journey is easy and observing fast is not hard, then one may even observe 
voluntary fast on a journey as it is apparent from the following Hadiih, so the 
fasting of Ramadan on a journey is definitely permissible. 



fij£ 



f '■' 



■f ,<* - 



mr 



1662. It was narrated that 
'Aishah said: "Hamzah Al-Aslami 
asked the Messenger of Allah %: 
'I am fasting, should I fast while 
traveling?' The Messenger of 
Allah 5|| said: 'If you wish, then 
fast, and if you wish, then break 
your fast.'" (Sahih) „ 



<ji J^ Ji 

o* '"jj* Oi c 1 ™? o* 'j^ 1 Oi ^ -V 1 



1663. It was narrated that Abu 
Darda' said: "We were with the 
Messenger of Allah sg| on one of 
his journeys on a hot day, and it 
was extremely hot. A man would 
put his hand over his head 
because of the intense heat. No 
one among the people was fasting 
except for the Messenger of Allah 
sg| and 'Abdullah bin Rawahah." 
(Sahih) 



'i^'jll Oi o^ 1 -^ ^j c -^ 

&jj- :Vli . JiliJl Jil olc- ,jj jjjLft j 

'^*** oi f^ o* tL *^" 4^* or oi 1 

«1 ^Ja- : ( * s tiJ>JJl dl~- ^ oui* ^ 
ll£!j Ail : Jli i'l jlS^-iS! ,jit 5* 1 '»'*$' 
fj? 1 ^ SJ^ 1 u^i J& 5H ^ JjAj £» 



The Chapters On Fasting 487 pUaah ^ *t^ ta SHl*^ 

Comments: 

It shows that if a person is strong enough then he may fast on a journey 
even with slight difficulty. 

Chapter 11. What Was <jM^- ^ 4^ (n r^ 

Narrated Concerning Not " ( , , ^ <*j, j ^^ 

Fasting When Traveling - - ' *■ 

1664. It was narrated from Ka'b J '^ J} If. M J$ ^'^ * mi 
bin 'Aslm that the Messenger of *- ^ ^ .'^ Cjji ^ £Ui 
Allah H said: 'It is not an act of " >- ' 

righteousness to fast while ^ {/. Oi_jj-> tf- c^y^jJi if- iax—p 

traveling. " (Sahih) ., . .s „ , i'»% *f ■ ' * i 

^jj »LjiJl SjSL L i iL tfLviJl l 1 Vo i ^ VI /t : ^Ldl i=rf>-\ [rt*s>i+0 «L»»J] IpujWu 

ji^ jj>I_jJ> aJj i^jjaJUIj i £YT f\ : *^b>Jl •isxjw'j ko ii\*jw tijj=- ^ YYoV:— t^LJl 

1665. It was narrated from Ibn : 4^*^' c^-^ 1 ^ J-*** &**■ ~ m ° 
'Umar that the Messenger of --* *,, ,.-j . - . ^ *• '* -j ,^*- 
Allah ^ said: 'It is not an act of , /~ ,, - 
righteousness to fast while &>\ Jj^j Jl» : J Is ^i* jJI ^ '^U ,3* 
traveling. " (Sahih) . .^l ^ f Lilt ^j| ^ ^', : jg 

Comments: 

Because religion is easy, there is no hardship in it. Therefore accepting just 
hardships and extremities instead of accepting the flexibilities of Shari'ah is 
not a good deed. 

1666. It was narrated from ^'j^ 1 J^ 1 Cf- '<r$ Y s\ ^~ " n>n 
'Abdur-Rahman bin 'Awf that the :-.,| .- , .■>,. > >. », \„ ,<« - 
Messenger of Allah # said: 'The __ ^ ^^ ^ r ^ ' ' 

one who fasts Ramadan while ^ iiii. ^1 °Ji- h-jI^ dri' 0* <--£l) L?) 
traveling is like one who breaks his ' , . , . t „* t ', , ' , . „ '., 
fast when not traveling." (D«'^ ^^ ^ t^^ 1 ^ *?' <J* '<W' ^ 



The Chapters On Easting 488 j»Uafi ^ ils> U i_.I_$j! 

Abu Ishaq said: "This Hadith is of -,-,,>, ■»■>■■ ',.,',' -. - 

no significance y 5 tJL * a *-> f^ -*sS ?»' u^j u^ .013 

LlA^j-Ij t JoJuJI -J -JLp JIj Uj3 4~jl /y> *-*— J *J A^JLvjjI ^ [^IjC^ o^ULwJl ! »cj lPcj 

YYAAYYAl:,- 1 ^AV /i : ^L^J! p-j^lj <-{Sj*~'> *"* VJ '[j** ^yj'lj' '(^*j^J dR" Crt'j 

Chapter 12. What Was J *£ U it - ( H ^Jl) 

Narrated Concerning - * ^ .' __ 1 

Pregnant And Nursing O -Y «^)l) g*f°JJ\j J*l^ jUas^l 
Women Breaking Their Fast 

1667. It was narrated from Anas j <.'£^ J\ '^jZ^\ £jji - niV 

bin Malik that a man from the ( _" ^' ^ 4 ' ' „' _ s __^ 

tribe of Banu 'Abdul-Ashhal, ^' ^ '£?J G -^ : ^ u ■■£*« oi t^ 

while (one narrator) 'Ali bin ■ 'f ■ - -u** • ai ,'- ■ :■ iij 

Muhammad said (he was) a man ' - -•''•- - 

from the tribe of Banu 'Abdullah J^j 'J-i-^ 1 4** jk hi J^J "4^ 

bin Ka'b, said: "The cavalry of the .j, .' i( ., ., . *-j ,. ,,, 

Messenger of Allah gg attacked ; ^ *" ^ ^ ^ "^^ <J- y^ 

us, so I came to the Messenger of .;§§ <til Jj^J S^~ Q* ^j^ d^ 

Allah M and he was eating a , - > <, r ,, ,, „ , - , „ ,^ 

meal. He said: 'Come and eat.' I. ^"" : JUs ^^- J*J Si #>' W ^ U 

said: 'I am fasting.' He said: 'Sit ^-liln : <J iS -liLi <Jl :oII «JSo 

and I will tell you about fasting. s , e ? ' - ' ■* \ 

Allah has relieved the traveler of ? ai 4 -f 1 ^ 31 J> f^ 1 a* ^-^ 

half of the prayer, and He has ^- .sStSJt'^ai jUJi jp py Jf j 

relieved the traveler, the ', - '„ - „ 

pregnant, and the nursing J' t^aM i.^y^\j J^liJlj jiU_JI 

mothers of the duty to fast.' By ^ ^, ^^ -^ ' ^ ' ^j, 

Allah, the Prophet said them, s ^ ; ^ , . . 

both, or one of them, and now I SLgi i _^H' i-iJJ 13 . UaIo>-1 j! Liaiai| 

feel so disappointed that I had not - ia . , , , ' . >, - >.>, 

eaten of the food of the iSS - '" J [ v 7 ■ 
Messenger of Allah jp." (Hasan) 

j^l kioJ»- ^y TS'A:?- ijki)l jLj^-.I ^jL; tflwiil tijb _jj1 ap-j^-1 l^vi*-] :«jj?sj 



The Chapters On Fasting 489 pUaJI ^ *1^ U wjt^ji 

Comments: 

a. When this event took place. Anas bin Malik Ka'bi had already embraced 
Islam, but his tribe had yet not embraced Islam. 

b. Half of the prayer being forgiven to a traveler means the prayers consisting 
of four obligatory Rak'ah are offered with just two Rak'ah, whereas morning 
and sunset prayers are, even during a journey, offered with the total 
obligatory Rak'ah. 

c. A traveler, or a pregnant or breastfeeding woman are exempt from 
observing fasts, meaning they are not required to fast due to their excuse 
and shall later make these up. 

1668. It was narrated that Anas '-U^^ ^ Cf- f 1 ^ &**- ~ mA 
bin Malik said: "The Messenger of - * "JA\ ■£ jj *' * - a M \£j>JL. 
Allah |g granted a concession to ',"'", 1 ' * ' „-' 
pregnant women who fear for iy^'j -^ 4^ C^i o^ <S* <-^~^ 
themselves, allowing them not to <, ;." ?, jw?, At z. *. \ . - 

r , j , • ,i i , J* i_sL^ , jJI , JC^JU «gg 41)1 Jj^i 

fast, and to nursing mothers who *■* ls. o-.. - -j ^ j-- 

fear for their infants." (Da'if) Js\i£ j&\ ^o'J^Xj .'JaJC o\ <. \^JC, 

■ ^j J* 

■ (£j>-\ Jit 4Jj ftd*i T"\Vj>- 'j^Jl -LtjLf- ei;, * ,. i rf iib~u1] '.TClj>£ 

Comments: 

The Mother of the Believers, 'Aishah ^, deferred making up the missed 
fasting because of her menses. She was mindful of the Prophet g|, lest the 
Messenger of Allah jl| had desire of her, and because of her fasting she 
would not be able to avail herself to the Prophet jff . 

Chapter 13. What Was ? L^| i i\^. U ^U - (\T ,»^*Jl) 
Narrated Concerning Making " * - * ,, 

Up For (Fasts Missed) Dtiring O r «~d I) jUa*j 

Ramadan 

1669. It was narrated that Abu £j^ :j jl£j| ^ £1£ l^U - vm 
Salamah said: "I heard 'Aishah '' " , . 



say: 



'I used to owe fasts from the 'J^ Cf. Jj-*^ °d* "*~-^ y. ^ 



month of Ramadan, and I would --^ \ • - , - ■ -■- ■ cr-n 

not make them up for until t -J- _ /"' - * 

Sha'ban came.' " (Sahih) Oj53 5 IS 01 :Jj£ : lisl* eJ^. :JU 

Jw23 I Lis I (j Ui» J ^->i ^ f ^*^ ' CE^ 



The Chapters On Fasting 



490 



j»U*caJ) ^ a^ U c-il^jl 



klj*xp- /j-o \ ^ £ T : ?- 1 7tJ| 



_^l oUfljSj p I _s^ ,1 d (^ ^ Ct\-Ji-aj frU^S j~"-^ jtjJ>- wb ipLyaJl 



1670. It was narrated that 
'Aishah said: "We used to 
menstruate at the time of the 
Prophet" i||, and he would order 
us to make up for the (missed) 
fasts.' " (Hasan) 



xp liiO?- :.Uj»^ <y_ Qs- tJJb- - nv» 



j* '(~?l4 if aj ^f if 



i J^ J oi 



4s\ 



. »^2ji jUaJb ^y^* '2ei jj~'l 



Oji (*UvaJl .^ajbdl s\*jl£ i s-L>-Lo l^L tj*i*^jl i^JOij^i 4r^-,>-l I*j*m^J - T^ij&u 
l ^j>j\ ; .,t?H t J*w *jj| jA 3JL*Pj . . . ^r^^" ' u*£j t 4j SwL*P ti*j-L>- /^ VAV I ^- to*wwl 

Comments: 

a. Menses break the fast, so fasting in these days is prohibited. 

b. If a woman is fasting and menses begin the fast will immediately come to 



an end and this fast will not be counted. 



Chapter 14. What Was 
Narrated Concerning The 
Expiation For One Who 
Breaks The Fast In Ramadan 

1671. It was narrated that Abu 
Hurairah said: "A man came to 
the Prophet H and said: 'I am 
doomed.' He said: 'Why are you 
doomed?' He said: 'I had 
intercourse with my wife in 
Ramadan.' The Prophet jg said: 
'Free a slave.' He said: 'I cannot' 
He said: 'Fast for two consecutive 
months.' He said: 'I cannot' He 
said: 'Feed sixty poor persons.' He 
said: 'I cannot.' He said: 'Sit 
down.' So he sat down, and while 
doing so a basketful of dates was 
brought. The Prophet j|§ said: 'Go 
and give this in charity.' He said: 
'O Messenger of Allah, by the 
One Who sent you with the truth, 
there is no household between its 
two lava fields (i.e., in Al- 



*, 



III JL^- ! <lI~j J \ 'y S^i *i \ LJ Jl>> ~~ \ \ V 1 

,>! -dl* 'jij* yrf 1 if 'u^.} 11 ^ O^ 1 

U> :JU .iiii : JjLii Jij s|| {Ji\ 
J Jty j£ i-j :Jli ifiiSlif 

:JUi .(j^iJl ^Jij J^-j ^1 i| illJiS 



The Chapters On Fasting 491 pW*^' ^ *^ I* S J,( >j' 



Madinah) that is more in need of 
it than us.' He said: "Then go and 



i-< s 






feed your family/" (Sahih) -.yj. ^ j0\ '&> |£U :,_J,j ^) 

Another chain from Abu e ' , \\ °i - " -*- ■»'- 

Hurairah with the additional ' • - if of ^ *- if- ls-^h lsH 

words: "Then he (the Prophet m) . illL H| 4il Jji/J J* '«j;S* uJ 5* 
said: And fast a day in its place." ' ,„ - , ^ c f _ " ' , ^ 

?j-m)1j ^jjd! J* 'jLaS^I i— ?«j ,_£* t_jV> ijUjVI CjIjU^ t^jUxJl 4p-_/>-I : pjjj>u 
~jU<2JI -Jlp oL^oj jl^j ^9 ^Uj>J! (*J_r^ iiiAj ^jL tpLwaJI t«-L~aj t IV * *\ : *- fc^Jl . . . 

i, s.-*+0 jjs_j ^^ ^ jL^JIXt- <u»i jjiWl jt^JI L»!j ;4j OLi- 1 CU;-b- jj* ^ ^ ^ ^ - ^- 'jJI •■• 

Comments: 

a. The intentional sexual intercourse in state of fasting breaks the fast, and the 
required expiation becomes compulsory, 

b. If the expiation becomes compulsory in the light of Shari'ah for a poor 
person, because of his mistake, then other Muslims should give him 
financial help so that he/she can pay the expiation 

c. 'And fast a day in its place'; Muhammad Fuwad Abdul-Baqi said regarding 
this sentence that Abdul-Jabbar bin 'Umar, a narrator of this chain, is Weak. 
However, only by observing a fast for the replacement of the broken fast 
can one complete the number of fasting of the month. 

1672. It was narrated from Abu ^ fji, j t ZLX J\ ^ £, y\ $& - nv Y 
Hurairah that the Messenger of , ' - • ,''+', ^* , -.' «,, 
Allah m said: "Whoever does not li* '^ 0* 't?J L ^ ^ •*»« 
fast one day in Ramadan without ^ ^-^ji r,\ ^ tl ^l| J\ J, <^J. 
having a concession allowing that, , ', , , „', ', s _'_ "' ', ,/ ' f 
fasting for a lifetime will not <J>Aj ^ '■ ^ *%* ^ bf 'lj-^" i*J 
make up for that. " (Da'iJ) ^ ^ ^^ ^ * u>; ^jf -, . ^ ^ 

i I.WP jl^' (j^* Js~L«d! ^jL; tpLjiJi 'ijli jjI ***-j>-\ [<— jS**v» aSU— ill : «j^ij 

Chapter 15. What Was >*' J^j *t£ tf ^G - O o r*«Jl) 

Narrated Concerning One ( ^ ^^d ^rj 
Who Breaks His Fast Out Of 

Forgetfulness , c ( ^ t 

1673. It was narrated from Abu ^^ : ^ ^^ii J« j? 1 &*»■ ~ v *^ vr 



The Chapters On Fasting 492 f>U*aJl ^i eSs* U i_ tl^j'l 



Hurairah that the Messenger of 
Allah g| said: 'Whoever eats out 



i * f J ' , , or . B ^ » ' -'!.*? "*T 



of f or getf ulness, when he is j^j J li :jy sjjji ^f ^ i^^ ^ 
fasting, let him complete his 



fast, for it is Allah Who has fed p«" 'f? 1 ^ J*J ' W^ ffl & : M & 
him and given him to drink." .nilii^&l £^&! Uili .&>*> 

(Safcife) 5 

ijiJI . . .. oLjYi ^ C^lJ oi»- B! :i-jL> ijjJLJIj OUj^JI t^jjliJ! ■ij-j^I :«jpel 

Comments: 

Islamic principles always care for the -weaknesses of human nature. Being 
forgetful is human nature; therefore Allah did not count the deeds done 
forgetfully as Sins. He shows extra mercy for validating a fast despite 
forgetful eating and drinking. This is the meaning of Allah's feeding and 
giving drink. 

1674. It was narrated that Asma' j <■'££ ^,1 [°,_ JZ Ja \^1>- - ^"W£ 
bint Abu Bakr said: "We broke ;,..,f a ,<« , i,.; s,> ,. ,., 
our fast on a cloudy day at the ^' * ^ - 
time of the Messenger of Allah ^, tjilLll oi> iiiisli ^ ttj^e ^ f^i* ^ 
then the sun appeared." (Sahih) '■■ ,-»T:f' • n- ^- f ■ ' -T'.f •' 

I (one of the narrators) said to ^ J i • "*■- ' - u 

Hisham: "Were they commanded cuilk li . ~Lp »£ ^i j§| 4> I J^ij ojp 
to make up for that day?" He * f „ s 

said: "It had to be made up." ■ t j~«- J l 

(According to Hisham's opinion). *, .^ ^^ ^j .^ ^jg 

' ' , i 

1 ^o 1 ; ~ t^^^Jl c~«Jl1= *j jUi"j j Jail lil : 4-> Li ij»j-rfJl i^jliJl ■ts-^t :g/ti 

■*; ^ lj; 1 ji _^» ls; 1 (j* 

Chapter 16. What Was ^Usil <J *t>- U yti - ( n .»«J,) 

Narrated Concerning A ' " ,. lujsxi f *' 

Fasting Person Who Vomits v?~ 

1675. It was narrated that Abu £1^ ; 'ZLi J\ ^ J^ ^f H'jU- - ^ Wo 
Masruq said: "I heard Fadalah bin , , "t ^, , t j.„,,., 
'Ubaid Al-Ansari narrating that :VU -i^ 1 ^' ^ ^1 ' -^-j ^ 
the Prophet H came out to them J ^ ^j - c^Liil ^ 1UJ Lt r ^ 
on a day when he was fasting. He ' ' ' ' ' " , 



The Chapters On Fasting 493 pUwaM ^ *\*> U <-i1>»1 

called for a vessel and drank. We ,«, a,, *f j * ^, t , >i,. »-•> -». 
said: O Messenger of Allah, you SS3 S?T ■ ^ -- '-* 

were fasting today/ He said: 'Yes, LpjS . iJ^-iJ ilf »Jj ^ JU^Ia jf Ji- 
buti vomited.' " (Sufttfc) -, « i , _* ,., r " , ',- 

lJut <jl jiil J_j^j Ij : bias . CjjJis . j LiL; 

.«cis 

-^C- 4^>-l; i! /V Sj ^ & ^JJJ t <V" J " ^l«Jli tOj^J i_^^idl ^ U^ £ij IJLfls *&1JLcC- ^ l^-^J 



1676. It was narrated from Abu '-*ifi>\ ■£* If. ^ ^ ^^~ ~ ^"^ 
HuTairah that the Prophet $H said: 
"Whoever unintentionally vomits, 



/p iy^£ CjJj>- '■ lj^j^ (ji r*^J*J> LjJj- 



he does not have to make up for ^ t^. i£U :4il j^c. t£U-j : » ^jj 
the fast, but whoever makes 



himself vomit, has to make up for 



\Li Jl^- I s- l^.t. ) I jj \ tj lo ■ 1 ■ .' • y /-w^tJ I 



the fast." (Dfl'ift ^ ^ - ^ t ^ - ^ 

YTA*:?- tlJuU- f tJ i^~j (t^U^I i-jIj tfL^Jl tijb _jj1 "^-j^-i [i— g;«y^ oib-J] ; «j^>u 

. iijt-a I4J5 tijt <J_j Ktc-U^. thj^ -t^ri (J j t(.^!li!l iJjJl : ( 2 K »J-U-l! cjUJ?) »j^j 
Comments: 

One should not vomit intentionally when fasting, but if one has to do so for 
a valid reason, then the broken fast is to be replaced regardless of whether 
the vomit was little or much. 

Chapter 17. What Was J> *Lf U <L>K - ( W ^^ujl) 

Narrated Concerning The ( * ^ } ^ y^V d ,,»j ( 

Tooth Stick And Kohl For u ; f^ ST^ J ' -^ 

One Who Is Fasting 

1677. It was narrated from ^1 J> jOjJ* ^ jUli Sjii- - nw 



The Chapters On Fasting 494 j»U«atl ^ s\z>- U t_ t\$t\ 

'Aishah that the Messenger of „, , B ^ , • jf ,-< fi - -v.' 

Allah jg said: "One of the best ^ "r"^ 1 Jrf 1 *^ ji' *j». :^ 
actions of the fasting person is y> tl }/jZS -^ <.^h\ ^ tjJtii 
using the tooth stick. " (Da'if) . - . ' ■* ■ > "''''."''-, 

js**" dr?" : iH 5"' J,?A3 Jl* :oJU ULjLp 

Comments: 

Using a tooth stick or toothbrush is allowed, it does not affect the fast. 

1678. It was narrated that jli. f J, i\l» t ^)| y\ fc£U - HVA 
'Aishah said: "The Messenger of 
Allah si| applied kohl to his eyes 



.-is - 



ujJL>- : &Jki ujA>- :/waaj>rJ! 



while he was fasting." (Da'if) y, tJ J \£ ^yj. ^ fL I* y> ^jj ( 

jAj $§& 4i\ J^ij J^Sl :cJU> i-^jlp 

tiiil. jjj?- j!5 t. «~*^5 : Ijj> ^jjj^Ji & ,Jjm "filj ijb ^jjl ^ jSJj»ji <w ijU^JIlI^p 

Comments: " ^-^ 

It shows that applying kohl does not break the fast; similarly the use of eye 
drops or any other medication put in the eyes will not invalidate the fast. 

Chapter 18. What Was • £U- li JL.U - (u ^>^J|) 

Narrated Concerning Sr * * ^ * <fr*^> 

Cupping For One Who Is (u ii>«ii!) *jl4»iS iit^*Jl 

Fasting -' 

1679. It was narrated from Abu j '£$' -h^" (j. 4o^ ^**" ~ ^ v ^ 

Hurairah that the Messenger of >. JS ,, ,-js, <.,; t , Jt «, 

Allah |§ said: 'The cupper and Oi ->~* ^ : ™ • **J <ji ^ b 

the one for whom cupping is ^ t^L ^! A I jIp llfiij rjUlli 

done both break their fast." ', , * i . „ I „, „s 

(Sflfc-fe) s >-> ^' <j* 'd 1 ^ <£' ^ 'u^^ 1 



The Chapters On Fasting 495 j»U*a)l <_j£ it?- U t_jl^»l 

1680. It was narrated that : *i*J, ^ > - j^f ^ _ nA . 
Thawban said: "I heard the 

Prophet Hj say: 'The cupper and <j5 <_s-^ If "J^ ^' : ^' ■ i ^ t ^'^ 

the one for whom cupping is '^ , f *f ^ rf i^ , f 

done both break -their fast.'" • • ' * ^ ... ^ ^ 

(Sahih) ' M & ^^ '-^ ^ "o* ^ 

1681. It was narrated from Abu ;^f *f ^ f ,- ^^ ^ nM 
Qilabah that when Shaddad bin ^ ' ' ^ __ " „*.„„,. Sf 
Aws was walking with the J^ij £2 ^"- J* '■*? lt-j' 65 ^'^ ^' 
Messenger of Allah M in Al-Baqi' y , ,., .,, -., 4,-.* .,;, ,,«- 4| 
he passed by a man who was i ' * H V - ' ' 
being cupped, after eighteen days . 5jb i'j^ ^UJ ^4-^' if, u*** ^*^*5 
of the month (of Ramadan) had , * < -t ' '. , > -, " 
passed. The Messenger of Allah f^ 1 > 1b : « ^ J ^ J ^ 
s|j said: "The cupper and the one . niji^J^ 
for whom cupping is done both 

break their fast." (Sahih) 

tljji^ ^ YTTA:^- t,jjLJl uLJl ipL^d! tijbjjl "ij-y*-! L^r"-^ oiliy»J] : ^yj jjiJ 

1682. It was narrated that Ibn l£U :.xUi ^ & &£■ - HAY 
'Abbas said: "The Messenger of . , *.-■„,, .'?>.'*,> 
Allah & had cupping done when ^ ^V <*} ?■ "V- <>* ' Jr^ ^ ^*— 
he was fasting and in Ihrdm." 6jZ>j *^>-l :J^ ^"^ if) if <-<y-^ 
( Sahih ) * .', * ' ,V ^4 ,. 

^y> TWlT- idJJi J ijs^-jjl ^ vjL; i»L^iJ1 tijljjjl 'tTj^f [pCjSx^p] '. f^j>H 

Jie> jjsl^J Jj t"duJ o » J : r <-J^j tATI:?- t^jjjiil ^^Si^ij t*» jujj ^ S~«-i >-i-jJ^- 

Comments: 

According to Shaikh Albani, may Allah have mercy on him, the mentioned 
Hadith is Authentic with the following wording: "He was cupped while he 
was fasting, and he si was also cupped in a state of Ihrdm"; cupping while 
fasting and whilst in the state of Ihrdm are two separate occasions. It is not 
the case that the cupping took place and the Prophet g| was in state of 



The Chapters On Fasting 496 pW" 2 ^ <J* A ^~ *■* V^' 

Ihram, at the same time he was fasting too. 
b. Imam Malik stated that cupping for a fasting person is disliked only if it 
weakens him. (Muwatta Imam Matik:18/32) 

Shaikh Abdul-Qadir Arna'ut said in the footnotes of Jami-ul-Usul (6/4416, 
4417): "The rule that cupping to drain the blood breaks the fast has been 
abrogated." Imam Shawkani $& discussed this issue with detail, and he 
conclusively said: "These Ahadith can be reconciled that cupping is disliked 
for a person who feels weak after being cupped." I would like to say that 
one should be careful regarding this sort of issue as was the practice of 
'Abdullah bin 'Umar ^>. Imam Bukhari says: "Ibn U'mar <^fe used to have 
cupping while fasting but later he abandoned this practice, and then he 
would have cupping at night, and also Abu Miisa <=§& was cupped at night." 

Chapter 19. What Was V^ ] ^«l>li»jt-(^ j^-J!) 

Narrated Concerning A " < ^ «^]|) ^L^il 

Fasting Person Kissing P 

1683. It was narrated that J '*"* l^' Cf. J*i -* 1 ^-^ ~ ^^ 
'Aishah said: "The Prophet $ '( gfc." . ' Vl J ' ,«xj, '• ^ & 
used to kiss during the month of v ' 

fasting." {Sahih) jj*i- '&■ iSjSu ^ >Zj °J& t i _ r aj>-H\ 

oil. a "! - V-* 

*J /r° jj^ ^"j^* 1 -* ^>^«^ Pj^zJl ,J 4JL5JI jl jL) Uu tfLw^Jl t -JL«-a A^- ->- 1 I ^Jj^BJ 

1684. It was narrated that g&- :tli J '& p_ J>\ &*. - UM 
'Aishah said: "The Messenger of ,. 

Allah || used to kiss when he 'p-L«il ^ i&\ £* }j> t^fJ. ^ Q? 

was fasting, and who among you v* ^ 'j,, ^ 5^ .^ ^ ^ 
can control his desire as the 

Messenger of Allah |g used to i>\£ u$ ijj| lILLJ ^b ■{&*> y*j 

control his desire?" (Sahih) „>,., *,,., ,ms *, ■*, , - 

1685. It was narrated from j t £-j, ^f £ Jq ^f £^ _ m „ 
Hafsah that the Messenger of " ",' J ' 

Allah jf| used to kiss when he '•Hr M y> ^>*" : *^ .•$***> iy. J^- 
was fastine. (Sahih) . ■-! • - i,> ■- »""^ii 



The Chapters On Fasting 497 pUwaJI ^ s \j> U wtjjl 





otf 


n 


*I)i Sf 


ii*- 




LwJ! (^ 


LJI 


l f> L^iaJ 1 t rt-L««fl 


4j- j£-| 


: JK-^ J 



^ lj^ C* J 5 ^ yrf' u* U " V: C '^ 

Comments: 

Sexual intercourse while fasting is strictly prohibited (Haram); it breaks the 
fast, and expiation becomes compulsory; but any other relation with one's 
wife, other than intercourse does not break fast. 

1686. It was narrated that l£U- :£li ^f ^ Al $ &*>~ ~ ^^ 
Maimunah, the freed (female) ,„-•„, -. .,,'.,■ .^ >° V 'i 
slave of the Messenger of Allah &■*->& <-d$A if '^ if. lH^ 1 
m, said: "The Prophet H was %£$ ^ t ^\ ij f ^ t j£ 
asked about a man who kissed his . „ . ,, * "- ■ /' i '-'^ *■ ' 
wife when they were, both fasting. 'if ^S uP ] & : ^^ m 4r' 0'y 1 
He said: 'They have broken their jj„ . j^ _ oUjLS> ^ #-•,. 'ff £- 
fast/" (Da'fl) ' ' ^ - j 

Chapter 20. What Was ^^^ _{,( ' f^ 

Narrated About the Fasting ( Y . i^Jv) *|LS*B jjitJiJl 

Person Touching V 

1687. It was narrated that £&: : £p ^f ^ J£ ^f |£U. - UAV 
Ibrahim said: "Al-Aswad and s _ _ / ^^ ,. > 
Masruq entered upon 'Aishah and if '9J* $ if '^ <*' J^^-H 
said: 'Did the Messenger of Allah J^ ^^ >^, J^ S -j^ - q 
|§ touch (his wife) when he was , _, „ ^ ^ '' 
fasting?' She said: 'He used to do ^^ M ^ Jj^j ^ : "^ .tis\Z 
that, and he was the strongest of ^ ^ ^ .^ ^^ .>, 
all of you in controlling his ^ ^' ^ 
desire.' " {Sahih) ■ i>'S% f&tiS 

Comments: ..^^ii>^n.l: c m^ 

This permission is for a person who has full control of his desire and will 
not violate the principle. 

1688. It was narrated that Ibn ^ •& & ^M if. &™ &*■ _ nAA 
'Abbas said: "A concession was ^ ^ - t ^| ^_ :'-^\y i \ 



The Chapters On Fasting 498 r-'^ui't ^ *l»- U '- i, >i5 

granted to those who are older *,.,„,. 

with regard to touching while if 1 ? C?. [ o* '^ ^ ^ ^ "r-i 1 ^ 

fasting, but it was disliked on the t ;^r^ji j ^(JJl ^JUJ J^lj :Jli 
part of those who are younger." " - " „ t 

^UajVlj A«iiil) Y»f:»- t»j£ 4?^fc=M ^ i_JLJl ^ tliut ^y, tu jJU-j t(i_^jjjE) 

Comments: •*-" 

a. This difference between an aged and a young person is narrated on the 
authority of Allah's Messenger || in Sunan Al-Bayhaqi (4/232). 

b. An aged person generally has more control of his desire than a young man. 

Chapter 21. What Was 

Narrated Concerning ^*JI ^ *L>- U .-jU - (Y > j^—Jl) 
Backbiting And Obscene ,* .. ... ,>, « ,, >'*>., 

Speech While Fasting (T * ^° fM 4^U 



1689. It was narrated from Abu 
Hurairah that the Messenger of 



Xs- ti.A>- : iilj ^J J^** iS^s- - \tA^ 
Allah f| said: 'Whoever does not 5* 'V^ ts^ (j)' ij* l ^J^' Cf. ^ 



give up evil and ignorant speech, 
and acting in accordance with 






that, Allah has no need of his JjS £j£ 11 5** :iH <&! J_j~6 JU :Jll 
giving up his food and drink." * - , - , . , „ 

(Sahth) yi *&■ ** 'iJ J** 1 ^ 'J^'i 0-$' 

Comments: ^ ^ ^' <*' ^-^ <>* ^" r: C 

Abstaining from only eating and drinking is not sufficient to achieve piety, 
but also a mindful and realistic effort is demanded to avoid every kind of 
sin. As we observe fasting, we even abstain from Allah's lawful things; so 
avoiding the things which are already prohibited as Hardm in a state of 
fasting becomes even more necessary; so that a believer adopts a habit to 
abandon them permanently. 

1690. It was narrated from Abu jlp &jJ- :^\j ^ /JJ- liiji- - nv 

Hurairah that the Messenger of . , ,--.*'.,*., ,,„!,.. 

Allah m said: "There are people & '^ J <* AjUI & -^ ^ ^ 

who fast and get nothing from ju" : ju ; i'jjt J\ °J, <.$£>£\ a*i 
their fast except hunger, and there 



The Chapters On Fasting 499 j»U*aJI ^ *U»- U t_ifjji 

are those who pray and get g . „ < 

nothing from their prayer but a <■# ^ V • J , \ ^ J 

sleepless night. " (Hasan) ^ % r^ -jli Zjjj -fjiJI VI 4jIL^> 

i»L*l ii-j-A=- ^y \t\0\-r itjLj-iJl -A^~< ^ ^Uiil! 4=-^ [ l >~ !> ' "^P • gi>*" 

sn/l^Wlj t no£:j- iGsjljAjU- ^lj iHWij- <-~'^>f- iy) J^= -1*1.^ tJj t<u 

Comments: 

a. The good deeds are not accepted without sincerity. 

b. As the visible essentials of worship are necessary, likewise the invisible 
(inner side) conditions like sincerity love of Allah, fear of Allah, hope from 
Allah etc., are required too; and the apparent deed is of no use without the 
existence of these invisibles. 

1691. It was narrated from Abu tfjf . £*j| ^ j^ fife. _ nM 
Hurairah that the Messenger of ' . t 

Allah 3gg said: "When anyone of If '£^ ^} If <-J-^*^ if ^y_Jr 
you is fasting, let him not utter ^ .'^, M ^- ^ : ji ^ f 
evil or ignorant speech. If anyone \ „'„*.,,,-- ,"„ 

speaks to him in an ignorant • J#*4 Vj ^°A ^ p^rJ* 1 ' (0** fje ii^ 
manner, let him say: 'I am *,„. » \>.,r. +-\ .{- \ ~ ;,- 
fasting/" (Sakih) & *A "^ "^ **» <H* 4* 

Comments: 

Ignorance (misbehavior) means an action of fighting and quarreling; it 
means a fasting person should also not be the first to start hostility, and if 
any other person does so, and the fasting person gets angry, the fasting 
person should not be hostile in response, rather he should protect the fast, 
demonstrating forbearance and tolerance to avoid the hostility. 

Chapter 22. What Was J ^ u V L ' - (Y Y r^ 

Narrated Concerning Suhur ( TY j^D j^Jj\ 

(Predawn Meal Before 
Starting Fast) 

1692. It was narrated from Anas *&■ k'tff :*&■ -J -u^-f ^^- - f^r 
bin Malik that the Messenger of . - ,- > » . .A, .•; ■ ; ,.-: > • 
Allah m said: "Eat Suhur, for in ^ T^ ^ AT -• ^ >-> ^ 
Suhur there is a blessing." (SaMi) :g| A I J^ J 15 :JU dJJU ^ ^ 



The Chapters On Fasting 500 j»U*sM ^ t U> U tjl^jt 

Comments: 

The reward does not depend merely upon bearing hardship; it is in fact 
confirmed with the obedience to the principles of the Shari'ah. A small and 
easy deed performed according to the Sunnah, is better than the one bigger 
in size and demanding more hardship but contrary to the Sunnah. 

1693. It was narrated from Ibn £\ &jJ~ :jljL' ^ xUJ. l21i- - WW 

'Abbas that the Prophet Hi said: -,-• . .. ' , ,. * ,* /-~ 

"Seek help by eating Suhur for '^ ^ 'd' U <* ^J ^^ '■ j£» 

fasting that day, and by taking a gg ^| ^ '^fe ^| ^ «[&_,£* ^] 

brief rest (at midday) for praying " ,' ', ' , ' >,',, 

at night." (Ba'if) f W J* f^> s f**% 1_*-^» : Jtf 

TYi: ?■- ijkilj i4j jjU ^j! c-^i=~ (y> tfo /\ :^s'UJi **-j?-'\ [_t „ i.*./p joL^j I : «jjsh 

Chapter 23. What Was js^ <J *^ ^ V 1 ? ~ (Yr f-^D 

Narrated Concerning ' " (Yr ^ () j^j, 

Delaying Suhur -- 



S-i , 



1694. It was narrated from Anas ^-^ :^*« Crf 4^ "^ ~ ^* 

bin Malik that Zaid bin Thabit . - ;-,^ . - ^k. 5 ;!, ,i ■ - * ,,, 

said: "We ate Suhur with the °\ _ y -f^ I - ^ Cf^ 

Messenger of Allah j§| then we 

got up to perform prayer." I said: 

"How long was there between the 

two?" He said: "As long as it 

takes to recite fifty Verses." 

(Sahih) 

Comments: 

Although the predawn meal can be taken long before the appearance of 
dawn, but it is better to take it in the last part of the night, a little before the 
dawn. 



:Jti 


Oj 


l ' $ 


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$£ 


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Jji.J ^* 


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:Jli 


: La^i*j 


^ 


.CI 





The Chapters Oil Fasting 501 j*L*a)l ^ *l» U wjljji 

b. Offering morning prayer at its first time is more virtuous. The Messenger of 
Allah m performed morning prayer a short while after taking the predawn 
meal. 

1695. It was narrated that J,\ &'jj- :xi>^ ^ £J£ t&ii- - ll^o 

Hudhaifah said: "I ate Suhur with ,, s „, , „, s , f . ^ 

the Messenger of Allah |g when it & 'A & 'p?^ & V" <* ^ 

was daybreak but the sun had not 'A . ^ 4il J»ij ii i °J^ : JUS Sli 

yet risen." [(One of the narrators) Jt , ',. , * t *% * , t 

Abu Ishaq said: "The Hadith of J! 1 ^ ■ $* ? Cr^ 1 <J ( "^ J 1 ^ 1 



Hudhaifah is abrogated and does 
not mean anything."] (Hasan) 



L . P-Zy^J f>-~^ ?- **i^» 4juJj- L^-tJb— : ^L>t~u! 



.Ai£- *to_L^o 



<*"■ 



J'-Uj^ 4jrjIjj C AO ! 7- <. pJj& <^JL>*sJ> [t^^ - (V J^ 1 ^' ^ LjV**"-! * ftij*** 



LLjJl>- 


'■(i-S^" 




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iSj*. 


- 


mi 


^ 


<s-£ ^ 


f ill 


5 


c JLj*-^ 


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ls4^4 


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°*tt 


"•. i > ° i > 



t UjSjj oj^; iiJ?- ^ j^ji^^c^i ^-i^j ^L-Jl fj^'j ifTWoTir t V ^ 1 / o )a^>. 1 

. Y ^ o o : ?- t a^j* j[ ^#^ jJj toA^ajl c~*-^ij t,/j*p*5j 
Comments: 

"The sun had not yet risen' means the daybreak was very near which 
explains delaying the predawn meal to the last time, otherwise eating and 
drinking after daybreak is prohibited according to the consensus. Its proof 
is in the following Verse of the Noble Qur'an: "Eat and drink until the 
"white thread (light) of dawn appears to you distinct from the black thread 
(darkness of night)." (Al-Baqarah: 187) 

1696. It was narrated from 

'Abdullah bin Mas'ud that the 

Messenger of. Allah |j said: "The 

Adh&n of Bilal should, not prevent ^ ^^ %& J i£ t *Jl\ -,£ii 

anyone of you from eating Suhur, ^ " ' ^ --, 

for he gives the Adhan to alert :JtS sH &1 <J_j4>j ol £y-^> <jj *&l ^ 

those among you who are asleep, >, . ,-., > .:( °i'~f s^., i, 

and so that anyone who is - t/> * J i , " , 

praying can prepare himself for . ^£ijlS h^j^J 'jUwjti ijSji O^J; ^ 

fasting, the Ffl/r does not come in ^, j .-;-,, -• >, ,'(■„-• ' 

this manner, rather it comes in ' US* ;>»> . IJ*» Jj*j i^>«» >^J 

this manner and it appears along . u\ZJJ\ jM ^j Aij>i 

the horizon." (Sahih) ' ' " 

. <b ^f*"'! uU~Lj ktj-l^- ^y \ ' W: r ijiJl ... rj*&i\ ^ Jj>-jJl jl jU 

Comments: 

a. The two Adhan for Fa/r are Sunnah; one Adhan is called before dawn; which 



The Chapters On Fasting 502 pVe 43 *' ^ s ^f ** i - , 'j^ 

is normally called the predawn Adhan; and the second one is called exactly 
at the appearance of dawn. 

b. It is better to appoint different callers for both Adhan so that the people 
would know which Adhan is being called by recognising the voice. 
'Abdullah bin Umm Maktum 4$> was appointed in the mosque of the 
Prophet m to call the Adhan for the Morning Prayer. 

c. The Prophet ig explained the difference between the false morning and the 
true morning with an indication. The indication he made about the spread 
of light was 'vertical' which means false morning, and the second indication 
was horizontal which indicates the appearance of the true morning (dawn). 

Chapter 24. What Was J~*~ J> i- U- U ^U - ^ * fWD 

Narrated Concerning ' ' " .. .<!„, 

Hastening To Break The Fast VI **ci\) jUoty 

1697. It was narrated from Sahl alAi j 'jLt* & ?Li* l^>- - MW 
bin Sa'd that the Prophet g| said: t ,. ^ ,.„ ^s , ^ ^ ft 
"The people will remain upon s£ & J-J^' - • • XL ■ & 
goodness so long as they hasten *J$\ S! jii ^ Jj^ ^ <.aJ jZ- tj»jU- 
to break the fast." (Sahih) ">. / ' * > -' 

Comments: ' • P ^ ■ <J* 

Hastening in breaking the fast means the fast should be broken immediately 
after the disappearance of the disk of sun, and it should not be delayed in 
the name of extra caution. 

1698. It was narrated from Abu ^ ■'£& J\ 'J Jz J,\ !•&- - mA 
Hurairah that the Messenger of ■-.*•„■• ^ ^ 
Allah |g said: "The people will If- L sy>* Cf. ^^ If '^ J> ■ X ^ J > 
remain upon goodness so long as %,, ^ .'^ ^ J ^ ^ J 
they hasten to break the fast. r y -' 
Hasten to break the fast, for the \p^> & J£* i-&l J\y. Sf» :f| &\ 
Jews delay it." (Hasan) - *»</-- >A. *,'. a .,, , f* - .-? .;, 

^ »U5~o lijjb- ^ Jo * /T : Ju»^lj i^^Sdl ^ jLjJI i^-j^-i [(^-rf'- «U~J] :^j?J 

Comments: 

This Hadith should be a lesson for those who delay breaking the fast in the 
name of extra caution. Who are they following?! 



The Chapters On Fasting 



503 



j»U-3M ^ *^>- La t_ itjjt 



Chapter 25. What Has Been 
Narrated Concerning What Is 
Recommended For One To 
Break One's Fast With 
1699. Salman bin 'Amir narrated 
that the Messenger of Allah % 
said: 'When any one of you 
breaks his fast, let him break it 
with dates. If he cannot find 
dates, then let him break it with 
water, for it is a means of 
purification." (Sahih) 






&JJ- 



ut 1 CS- 



iuU t£U - m<\ 












., "'. - ' .. -.: 
u* '.jijw ^h ***** u* 'yj*"* 1 

tXUJIj i.»jb^jj?_j ijL=- ^Ij tiajj>- ^jjIj l"\A0;»- i^jjjlJj As^anw'J i4j rtw^t*- ti-iJ^ 

Comments: C -^ ^ <•? - J s*" J 

Tamr is a dry date fruit. Breaking fast with a fresh date, other than the dry 
one, is also mentioned in Jami At-Tirmidhi, Hadiih: 696. 



Chapter 26. What Was 
Narrated Concerning Making 
Fasting Incumbent Upon 
Oneself From The Night Before, 
And Having The Choice (Of 
Breaking A Voluntary Fast) 
During The Day 
1700. It was narrated from 
Hafsah that the Messenger of 
Allah 3§| said: "There is no fast for 
the one who did not make it 
incumbent upon himself from the 
night before." (Da'if) 



(Y1 iis^il) 









,Li- 



J^- ji J? Lri^ a? ^' ^ <S* 'p 

' J * ^ , - t ^ t 



The Chapters On Easting 504 j»U*aJI ^A *U> U ^1^1 

Y£o£:?- t»j^i!l ^ ijJl t- >li iaLwsJl ujb _jji 4^-j=M l^Jux^s oilier] : «jy>w 

jStaJl Jj a-*^j (J jj^J fW> ^ :ilJLs i^is- ^ L _ r w«_iJt5 pwi jL-iL YVTA : r t.\^V 

Comments: 

a. This commandment is for an obligatory fast. The intention for a voluntary 
fast may be declared any time in the day; likewise a voluntary fast may be 
broken at any time in the day, and there is no sin for it, as follows in the 
next Hadith. 

b. Some of the scholars consider this to apply to fasting, when making up for 
obligatory fasts, fasting of vows and fasting for making expiation etc. 

1701. It was narrated that ^ . ,^ ,. >.^ ^ _. wo 
'Aishah said: "The Messenger of ' " ' s ^ 

Allah j|| would enter upon me '4*1^* If- <-t r ~?H Ji 3iU> ^ <-S±jJ, 

and say: 'Do you have anything 4KS .. •", ,, fl r, -,-, . .-.- ;-, r . , 
(any food)? If we said: No, he - -^ '-r ^ - u- 

would say: 'Then I am fasting.' So .Sf :JjlS «?J ( yA *^j1p Ji» :Jlli 

he would continue fasting, then if *> -,,>*■-, * >, > - 

we were given some food, he (*"" ---^ <-?* f^ 3 ^ s^t -^ 

would break his fast." She said: '\$, t^jj :t £jis ^i ^ £J ^i^ 

"Sometimes he would fast and „, s ,„, , „ , ' f ., , .^ 

(then) break fast (i.e., combine <P Q '-^ - !i ^ :cuii ->^J 

fasting and breaking fast in one [^ j^ ^ -^ jj, >£ ,^ 
day)." I said: "How was that?" " ^^ " ; <L ^' 'f ^ 

She said: "Like the one who goes • ^m ^r^j 

out with charity (i.e., something 
to give in charity), and he gives 
some away and keeps some." 
(Hasan) 

TTYo : ?- i«Jj . . . »L_rfiJl ^ iJ! . tf.L^sJI t \1i /l i^L-JI -t^*-! [^~rf-] '.^jj>u 

Comments: 

Completing a voluntary fast yields reward, and to leave it incomplete is 
also allowed, but in doing so, the person will have no reward. 



The Chapters On Fasting 505 f»U<atl ^ a^> U *-j1j^ 

Chapter 27. What Was ,»,, . ,.,- r > r , .. 

Narrated Concerning A Man <>>' ^ -^ I* V4 - <TV r^^ 

Who Wakes Up In A State Of oll^Jl ij ^j d>- 4^ 
Sexual Impurity And Wants 



To Fast 



(TV iUdl) 



1702. It was narrated that j t Qj, ^f ^ Jq ^f tf£U- - w*Y 
'Abdullah bin 'Amr Al-Qari said: t , * • "<«, '- ■- s- ,.>*,, 
"I heard Abu Hurairah say: 'No, ^ <^ b '^ : ^ 'C^ 51 ^ "^^ 
by the Lord of the Ka'bah! I did ^ ^- - t ^ j ' ^ y, ^ 
not say: "Whoever wakes up in a '",,-" ... * '. 

state of sexual impurity (and : <J^ <^J^ 1 J^°* u? 5" 1 4c^ d^ ' 5J -«r 

wants to fast) then he must not .- -">], * — < \i . A -- ;•--' A ' > • , 
fast." Muhammad |g- said it/' -_ ' ^ , ./^ 

yj J»jj t^JiSj /y jj>~l J l5j^' ^^ ^ri J j***' ui ^^^ ** YAT /Y : J^~tj TH.jrT o*\ ^M-J 
s^lI^J! Jol,\ (,^-j^La kLjJ^Jl IJj& i cJii t sill ^j^Jl (j-" a*a^1 *jj : rt-L^ ilj tj^^idi ^ 

■«/" 

Comments: 

a. This rule has been abrogated. Abu Hurairah 4^> used to give this verdict 
until he knew its abrogation. 

b. Eating and drinking is allowed in state of sexual impurity; a woman is 
allowed to prepare food in this state; however making ablution before 
eating, drinking and preparing food is better. (See Hadith: 592, 593) 

1703. It was narrated that l£U :£p J\ -J, JZ y\ I&U- - \V>T 
'Aishah said: "The Prophet i| .*"","' ,<'>,, .->,..**,, 
used to spend the night in a state ' i^ 1 <J* ' ?>**. <J* ' J^ 3 . <Ji ■*-*- 
of sexual impurity, then Bilal zj}\ ^ : jj;i* ih\s- jp • ■ t : jj^li ^ 
would come to him and inform ",' ^ , <, j- * ? j j 

Mm that it is time for prayer. So j^-^k ^}& 'J 1 ^ ^> ■ L—r- c~^ iH 

he would get up and have a bath, ^ ^ J^ J, ^g _ feg <j£ 

and I would see the water ' ' ■ - .. * ■,■■ , „ 

dripping from his head, then he ;>-^ .^ ^j-^ 1 ^>^> jj=«d- ^ -^b 

would go out and I would hear jjj. 

his Voice during Fajr prayer." ■ sf^ 

(Sahih) fdO^j J\ :j-UJ «ii£ :^^4 JU" 

(One of the narrators) Mutarrif " " if ^ , , ^ , , 

said: "I said to 'Amir: 'Was that -^ "^ bU ^'-> :JU 



The Chaptere On Fasting 506 j»U*aJ1 ^ pIp- U t-jt^l 

during Ramadan?' He said: 'In 
Ramadan and at other times.' " 

tt-J*is- ^ c£j^3l ^ ,_jjl™J!j i Yoi i 1 M /"l : JLt^l ij-jJ-I [pt^>t*J Oiliuij] '.ruj>£ 

Comments: 

a. It is clear that the Messenger of Allah || would take a bath after the call to 
the morning prayer; it means there is no harm in being sexually impure for 
a short time while one is fasting. 

b. Mutarrif asked his teacher the above question so that one should not be in 
doubt thinking that the religious law regarding voluntary fasting is lighter than 
that of obligatory fasting. Imam Sha'bi made clear that there is no difference in 
this issue, regardless whether it is obligatory or voluntary fasting. 

1704. It was narrated that Naff & £U :&J, ^ £A* &J- - W>£ 
said: "I asked Umm Salamah . -. ; - . „ j, „> „ „ „>,.>. 
about a man who gets up in the ' *C? ^ '- '- ^ i J?* > & - 
morning when he is in a state of ^ij i C^4 J^ 1 <Lf ^-i f' ^^" 
sexual impurity and wants to fast , > ,-,'.--',„ > , , J; 
She said: "The Messenger of Allah ^ J -^ d{S :cJU ? ^' "V- "r^ 
£ used to get up in. the morning ^ ^ v <^)\ '& tiA i^J gg 
in a state of sexual impurity after * - ' ' T * 
having intercourse, not from a .*-j^9 ^j J~*i p- 1 
wet dream, then he would take a 

bath and complete his fast.'" 
(Sahih) 

^jj -iiiixji ti^Jj- j^ TJY:^ i(T'\\ /YV : jjjS'^IjJJI t^yiT [«j>c^9 ojLjiJJ :«aj 

Chapter 28. What Was * \Lf Ji *U- U ^U - (ya p*«Jl) 

Narrated Concerning " . ' * .«. 

Perpetual Fasting (YA ^1) ^Ul 

1705. It was narrated from \lijj- :ZLii ^1 ^ ^So ^1 &!>■ - W<o 
'Abdullah bin Shikhkhir that his ,, >i ,, si , , ' >, . >„, 
father said: "The Prophet & said: <* •**"_ ^ J : C ^ <^ ^ ^ 
'Whoever fasts continually, he .SjlS jjf j iOjjI* & ijl CSjU- rjll: 
neither fasts nor breaks his fast.' " , . , , , ^ -„ * * , 
(Safe'ft) ^>* 0* ' siU3 u* 'V- L-"^ - ! jP u 






The Chapters On Fasting 507 j»U*al1 ^ e\»- U i-j1>j5 

% j>U SU ijA.I fU y» :f| $\ 

jSij y»Jl -L^> tf> ^Jl . t^L^JI t Y*V/i:yiL-JI 4^-j^f [j*js«-rf» uU~4] :gp» 

Comments: 

a. Violating religious limits in matters of worship is forbidden. 

b. Perpetual fasting is prohibited. 

c. 'Neither fasts nor breaks his fast' means the person neither gains any 
reward for fasting, nor could he relax without fasting. 

1706. It was narrated from &^ '■•i^ & tjf- &j£ - W*t 
'Abdullah bin 'Amr that the 
Messenger of Allah |f| said: 
"There is no fasting for one who ££■ °^e- <.;JQ\ ^CiJl ^ c^ 'SH^ lsj' 
fasts continually. " (Sahih) t, i^ ,, *, >'- -,,; -,,; . - ■ ;, 

.«jTif(. iU» ji »U> 
tJL-jj t^V<\:?- ip^LJI -d* Ajb ^j^> *_jL. tpj-^l '■lSjU^JI 4>-j»"I : gi>*" 

Comments: 

It confirms that the one who observes fasting permanently, without a break, 
will have no reward for the fast. 

Chapter 29. What Was ^\1^> j^Uut-tn p^JD 

Narrated Concerning Fasting ' . ." ,,, . -. *,a . A -Uii 

Hiree Days Of Each Month <" <-*»> J* £ & ^ ** 

1707. It was narrated from X,J_ l£U : ill J y. p.£ &*-~ w * v 
'Abdul-Malik bin Minhal, from 
his father, that the Messenger of 



-*.» * 



-*.' j = 






Allah ^gg used to enjoin fasting the j^j ■J. iij'^. t Jl£Jt ^ 4O x£ ^£ 

bright days — the thirteenth, '„ , , '.' ' ^ ; , jS s t 

fourteenth and fifteenth (when the ^** -o-M f^fi A- ^ ^ m «' 

moon is full). He said: "It is like .3 i~ ^ ^-^ t ^ --fj ^ 

fasting for a lifetime." (Da'if) , , t .* , 

Another chain from 'Abdul- .yjJlp^^jl c>i,l^>». 
Malik bin Qatadah bin Malhan 



The Chapters On Fasting 508 j»U«J1 ^ *k>- U <_il_jji 

Al-Qaisi, from his father, from the t , > , -pe .,.,>„', 

Prophet li with similar warding. <* ° - • ^^^ ^ °t ^^ 

Ibn Majah said: Shu'bah erred (in ■ jijr? Cf- u~^ 5^ 'f 1 ** ^^ "J*^ 

the name of one of the narrators) - „'° \ '*, ^ ,. • j, -« 

and Harnmam was correct. DUJ * y 1 ° jliJ ^ 44^^ ^ 

.0^ ^ ^Jl tf A^\ ^ <.^A\ 






Comments: 

In the same meaning, other Ahadith are narrated on the authority of Abu 
Dharr and Ibn Abbas eft.. Shaikh Abdul-Qadir Arna'ut declared them Hasan 
in the footnotes of jdmi'iil-Usul, Hadith: 4474. 

1708. It was narrated from Abu &oi : J^ ^} {y. J4-- ^-^ ~ W ' A 

Dharr that the Messenger of Allah f •-" i-'ir, ,- •> - ~ ,-* 4 

« said: "Whoever fasts three ^ ^ "^ p ^ - ■* 

days in every month, that is 4iil u_^j Jt» :Jt» ji ,^1 jp "J^* 1 

fasting for a lifetime/' Then, in . - » » , ^s "^ , , , ._ 

testimony of that, Allah revealed: '■!*" & & f - ** f 1 ^ ^ : S§ 

"Whoever brings a good deed . s^jjj i^ Jjjji 
shall have ten times the like 

thereof to his credit.' 4 J So one ^ tiiJi JiJ-^ J^J J^ ■*■'■' <J>^ 

reward). {Da'tf) -^ ' * ' j, " ; .; 

tjlk, '^i l\\< ^uVl] 40.0. 

. f d 

jS^ ^yi pLjl 4j!^lJ fjr*^ J f-l^-U i_jL t^j^v^l t(^Xajdl <>-j>-1" L^-A- ^sg fliUL^rj I Ttt J>£ 

^jp oUi*- ^1 ^ *-stflp ^ ?*-£**& ->^«-^ T i ^ V : ^ t Y y^f t \ i jK~ r ^>\ pjr^j < - a j^j oUJ--* 

. Yi'-^.-Ti'A:^ 



[1! Al-An'am 6:160. 



The Chapters On Fasting 509 j»U<saJ( ^3 *U>- la »_tl^j1 



1709. It was narrated from gfe_ :Z& J & & y) && - W^ 

Mu'adhah Al-'Adawiyyah that . ., ", ' > „.* 

'Aishah said: "The Messenger of h* i.dLi^! IjJ ^ tC^-i \f 'j-^ 

AUah |1 used to fast three days of t ,i ■ - u : ,,ff ;t*i' . ~ -s -vh ;',--' 

each month." I said: "Which were ^ ' ^ - 

they?" She said: "He did not care Jf ^ ^1 l : Stf \^. H <it J^j 

which days they were." (SaTw'Ji) „,,.£.,.'.■: .:,:»»!, * ti 

JL, ^ pj :cJU W ^ ,c~U .j^ 

. 4j tlLijJl Jjjj CjJj- jj 1 M * : j- 
Comments: * * 

It is known from this that fasting for any three days of a month is allowed, 

alongside the fasts of three days in the middle of a month. However, it is 

better to observe three fasts for the days of the full moon (13th, 14th and 

15th of lunar month) as the Prophet 0, commanded. 

Chapter 30. What Was pll^^tU-U^li-O"- ^^Jl) 

Narrated Concerning The \ ' " • * ' s 

Fasting Of The Prophet fl < r ' **^>V W, ^p ] 

1710. It was narrated that Abu £&£■ :£Li J\ & ^ y\ l&b- - Wi • 
Salamah said: "I asked 'Aishah 
about the fasting of the Prophet 

jig. She said: 'He used to fast until »J}\ y^ V£ lisli- cJLi :.Jll *lL» 

we thought he would always fast. ,",' ,- v «, , , - - •t'" e-iss 

And he used to not fast until we ■** :J J^ >" fJ^ 6l5r :cJU * ■& 

thought he. would always not fast. ;-f m - . ^yf A| : jj- J^ ^j . ^ 

I never saw him fast more in any ■,.* * ~ 

month than in Sha'ban. He Used hi ti^rf hi j^ 1 -^ ^ 0? f^ 
to fast all of Sha'ban; he used to > ,- ^ _^ Sai - /, ^ ^ 
fast all of Sha'ban except a little.'" r * 






■> if 



(SflWft) - %&■ ^1. ^ 

^ a* j^f oijJ* ur» °jA? V\T^:^ 't^j^l ^y-b "H °jAj ^ t^ |: ui 'J 5 *; ^"0* 

Comments: 

a. Voluntary fasts may be observed in any month of the year. 

b. Observing voluntary fasts perpetually is contrary to the Sunndh. 

c. The performance of voluntary fasts during Sha'ban should be considered to 
be recommended. 



The Chapters On Fasting 510 j»UaI1 ^ ais> U i_»1^ji 

1711. It was narrated that Ibn \£j£. . it- >- \*^\ &j£. - \V\\ 

'Abbas said: "The Messenger of *.,,.,, 

Allah IH used to fast until we ^> If- t^Xi &i^- : yx? ^ jlii 

thought he would never stop 

fasting. And he used to not fast 






until we thought he would never : j^ ,J>- *_^ 'j§| 4)1 J_^j jl^ : JU 

fast. And he never fasted any > >- ' v ', " *-,,■■->-. >, i, 

complete month apart from Uj ■(>"- ^ :J > \J°~ >*-? •>*- * 

Ramadan, from the time he came 'J lli lili^," ^i Lliii tji »U> 

to Al-Madinah." (Saftift) * ' E ' , , 

Chapter 31. What Was f W <jj ^ ^ 4^ ~ (n r^D 

Narrated Concerning Tlie ' (r ^ ^j,) ^, ^ - (i 

Fast Of Dawud, Peace Be \ ~ J 
Upon Him 

1712, It was narrated from 1^*3 Li] I o^-^l _^ ^^ ~~ \V\Y 



'Abdullah bin 'Ami that the 



j &L* tj j>- : yM LaJ 1 



-■j 1 > t 



Messenger of Allah g said: "The J ^ ^ V^ 1 ^ ^° <* (^i 

most beloved fast to Allah is the cJL^. : J\» jki ^ j^I* ^p iSlli ^1 

fast of Dawud, for he used to fast .,,.*'.,>'. ' - - a , , 

one day and not the next. And the *■?* Cf.^^ ^^ '■ J u <fJ ] 0* J>* 

most beloved of prayer to Allah is J| .i^ji ^f, : g|| ^ j^ J u : j^ 

the prayer of Dawud; he used to '„-,." , ", , £ , 

sleep half of the night, pray one- ^"ii k>i fj-^ 6^ ^Ls .Sjla ^ -uil 

third of the night and sleep one- ^ -,; ^ j, , J, .^, ^ '^ 

sixth of the night. " (Sahih) * t >,'*»"'*, * - ,7 

. <u oLJ-^ li-j-Xj- (j« 1A1/M1*:?- i«JJ . . . aj j_t^j ,>»-! y>-U! f>j^= ^ C _ J ^JI i_jL laL^JI 

Comments: 

a. The method of fasts observed by Prophet Dawud Sffi is better, because a 
person fasting according to this method gets an opportunity to fulfill the 
rights of his body, his dependents, and the rights of the people too; 
fulfilling these rights while fasting perpetually becomes almost impossible; 
Observing fast according to the method of Dawud §SB yields reward for 
Allah's worship as well as being a regular act of worship which Allah likes 
very much. 



Tlie Chapters On Fasting 511 f»U<at1 ^ *l^ L» V 1 ^ 

b. Tahajjud prayer (voluntary night prayer) is allowed in any part of the rtighr, 
however, the abovementioned form is preferred; because it has a good 
balance between the right of Allah and that of the body. 

1713. It was narrated that Abu &J^ :°J^ i? J^-f $&■ - W\r 
Qatadah said: " Umar bin Khattab 





: 5j1p 




(&£ 


0* ' 


jij^- ii 




1= , 
Jb- :jl 


oily 


^ 0* 


^iSjJI 


■it** ( 






said: 'O Messenger of Allah! What °" V"^ ^ u "" '^ ^ 

about a person who fasts two sSt^S ^l \f t^jl^jJl J^U <jj 4il j4* 
days and does not fast one day?' ,", * * . , „; - , , , 

He said: Ts anyone able to do ! ^ J J"-> L - -yU^JI £ri ^ J^» :Jl» 

that?' He said: 'O Messenger of : j^ <?{,,■£ 'y^'j £>°j> \jU>, 0*i ^ 
Allah! What about a person who ,- , ' „ , , < ^ ^ 

fasts one day and not the next?' } ^ ^J ^ : ^ "^ ^ jMi* 

He said: 'That is the fast of .^ ^ £& '^ ^ ^ ^ 

Dawud.' He said: 'What about a , " ' „ ," , ; - . * 

man who fasts one day and does ^y. fj^H °J*i *-*£ '-^ **j'* \°y^ ^ s 

not fast the next two days?' He > i,i % > - -„ -,.; P .-„, >, ?>- 
said: I wish that I were given the ^ ■ - ^ ^ s 

ability to do that.' " (Sahih) . «ilii 

Comments: 

a. The Messenger of Allah g| disliked routine voluntary fasting for two days 
with the break of a day (i.e., third day); for the Prophet ag knew that this 
routine is hard for general people; the mentioned routine is prohibited for a 
person who adopts the exaggerated way which is unacceptable. 

b. The Prophet jg liked the other two methods mentioned in the Hadith, so 
they are allowed. 

c. The Prophet J|| expressed his desire to practice the third way for voluntary 
fasting (fasting for a day with the break of two days); but it was quite hard 
for the Messenger of Allah jjg| to practice this routine due to his many 
activities. Therefore a person should adopt such a reasonable routine for 
voluntary worship that does not jeopardise the fulfillment of his other 
obligations. 

Chapter 32. What Was f ^ Jt ^ & V*i ~ (rT r^^ 

Narrated Concerning The ' (r * ^ n^j, ^ 1 
Fast Of Nuh, Peace Be Upon " ' f^- ^ 

Him 

1714. It was narrated from Abu . &£■ :J4^ J} $! ^ &&■ - WU 

Biras that he heard 'Abdullah bin . , ^' -, „ , ,, . f , . > 

'Amr say: "I heard the Messenger & tA *?JF & ^ <g ^ ^ 

of Allah $§ say: '(Prophet) Nuh Xi- ^* £\ ^Vj* J\ ^ <.'Z^j ^ J^i- 



The Chapters On Fasting 512 fW"* 1 ^ *^ u '-r'W 



fasted for a lifetime, except for the .„, t - s „ ., „ . * > 

Dav of Vitr atiH the Dav of *S *' 4*-J ^-^ : <M J^ ui 



•uil 



* j 



Day of Fitr and the Day of 

Adha.'" (Da'f/) ^3 Jail ^ Sfj iyO)l £j fU>» : jj: 

Chapter 33. Fasting Six Days & f*?' %*? f^~f V^ ~ ( rT <*^**!1) 

Of Shawwal ' (r ^ .^j j^ 

1715. It was narrated from [£U- :_jLtp £1 ill* £5o>- - \v*» 
Thawban, the freed slave of the = ^ ^ ,.,,>*, ^* „ a. .. 
Messenger of Allah M, th at the <^ b '^ : ^ J. "-^ b *-^ ■'<£ 
Messenger of Allah |§ said: tf iJi~i :Jli ^jliill ^jUJl ^j 
"Whoever fasts six days after the ' .' _ "„' 

Htr will have completed the year, ^ tb^O Jj-* ^^ b* '4^' sL *^' 

for whoever does a good deed -, - . -„ . " n = *?f .as i , , * - • - «ss 

will have the reward of ten like < ' '. „' ~ 

it" (Sahih) l^ . &iJt iUJ jlS tjka)t iSu j»U SlL. 

iVlTo:?- tdJL^'ifl) OU^ ^j t>f ^ 0: r '^-h^ erf' **^-*>j '<; lijUJt ^ 1 _ c ?tj ^ 

. AsA -flit j ' ijjj jS^Jj *J j 1 4> uc=*j 
Comments: 

According to many of the scholars it is not necessary to begin these fasts 

immediately after 'EM, and also observing them successively is not 
compulsory, however, it is easier to fast soon after 'Bid. 

1716. It was narrated from Abu. j- ^ . ^ *• «^ £^. .. W(1 
Ayyub that the Messenger of * " -' , . 
Allah s§| said: "Whoever fasts S*^ C^ l -h?-" & ■%**" hf '■J^ Cy. ^ 
Ramadan then follows it with six '. ,. -,,; .-..;, 4 f . , " .1 , 
days of Shawwal, it is as if he ^ J ^ *<* ^ ! <^ ! ^ ^ ?• 
fasted for a lifetime. " (Sahih) c*«j 4aj1 1j jUa»j »L^ ^Id :j|| Jil 



The Chapters On Fasting 513 pUaJI ^ *te- U i-»t^l 

Chapter 34. Fasting One Day J- f >- f ^ J : 44 " (ri f*" 10 

In The Cause Of Allah ' \ ri ;^d|) ^j J_^ 

1717. It was narrated from Abu :_^-l$iJl Jl ^>j ^ -uii £j*- - WW 
Sa'eed Al-Khudri that the . , .,;, .' , ... >. * .?,. ,?f-:f 
Messenger of AMh « said: ^ '^ <*' ? '^ ^ ^ l bV1 
"Whoever fasts one day in the ^\ ^ g\lkS\ J> t^Li> ^J\ Ji J^i. 
cause of Allah, Allah: will keep the ;', ' ^ _ /, ' <*'„,' ' B , 
Fire, away from his face the J;ti ^ $^ ^ &} & 'y 1 - 
distance of seventy autumns i .-- ^ ^ '^ ^» :$|§ 4iul J^j 
(years) for that day. " (Sahih) -"' " ,".,."' 

<J pLvaJ! rU^ t -^Lj 4j>L-,*ail t*-L-*j tOUjtul ^ tuU*? ^j' ^ jJ^j^j ^*-- ^ (_s^i il~i-x?- 

Comments: " Aj - 

a. Whatever deed is performed with sincerity, then it is in the 'cause of Allah/ 

b. The likeness of a 70 year journey is given to explain the distance for this 
joUrney. 

1718. It was narrated from Abu ^il && :jLU ^ fli* l&U- - WYA 
Hurairah that the Messenger of . /„ , ,„_ <s , _ ,„ 
Allah g said: "Whoever fasts one >-> JI ** «* ^ "^ b ^ : <j*W- .<* 
day for the sake of Allah, Allah : ji~ ^ J\ ^ ,^^\ ^ t *£8\ 
will move his face away from the , " „ " '. „ , ' ■» , " - - 
Fire a distance of seventy Jsr- J u ii f^ Cr" 1 : S ^ 4*~J J u 
autumns (years)." (Da'ij) ^ ^ ^ j-- a ,. ^f t ^, 

i^ijwi (jiJJl Jj^jJIj^p ^ -wl-^* * ' L - p <j^! Ji' — " ti-i-^b Em^ W 1 oiU-*jO '.rujpei 

Chapter 35. What Was J*Jf i &Lf U ^U - (to ^*J|) 

Narrated Concerning The " " .* s f 

Prohibition Of Fasting On (r ° «^*>. Jt^ 1 ' f H' fW ^ 

The Days Of Tashriq ,■ ' 

1719. It was narrated from Abu <&j£ ''"'CJ, ^\ £, j& J) &J>- - YVV^ 
Hurairah that the Messenger of , . - ' - . > ■ 



The Chapters On Fasting 514 ^U-oIt ^ *tp- U k_jt^ 

Allah ig said: "The days of Mina - ; „,.,, « . , ; - t , , 

(11th, 12th and 13th of Dhul- :JU ! -*J* & & '^ y* 1 ^ ' J f* 

Hijjah) are days of eating and j£f itff t jU i$i :^ 4sl J_jij JU 

drinking.' " (Hasan) * s , _ 

OU-L. ^ ^jJIjlp ^ \oY'W:7- i V \ /i : i~i ^1 ^1 4s-j^l [,^~p- »li->|] :gj>»«j 

1720. It was narrated from Bishr J '^ ^j i! /? J? 1 ^ - WT* 
bin Suhaim that the Messenger of ^ t t|j £j£ : y\- ,£iS 'J, ^ 
Allah H delivered a sermon on , ( '^ „ ", 
the days of Tashriq (11th, 12th and ^ If- '9^* c^ 1 J? "ryf- <^ "^^ 
13th of Dhul-Hiijah) and said: ?,f - , • 1 • - ['•->• 
"No one will enter Paradise but a , *, '''.'' , , ' ' " '"„' ' 
Muslim soul, and these days are V» : Jlii Ji^^Jl ftfl CJ"^ sp ^ JjAj 
the days of earing and drinking." ^ ^ '.' i^ .* f ^j ^ 

liwjs^ ^1 taise^j [^ "j^J ft?J til* 1 £1*/T:Jup-1 <t>-_^--l [^J=-^ oJUL-hJ '.rc^jiu 

Comments: 

a. The days of Tashriq are three days after the main day of 'Eidul-Adha i.e., the 
11th, 12th and 13th of Dhul-Hijjah. 

b. Fasting during the days of Tashriq is prohibited because it is contrary to the 
joy of 'Eid. 

c A person who performs Hajj Tamattu' and cannot afford a sacrificial animal, 
is allowed to fast during the days of Tashriq. 

Chapter 36. The Prohibition 0* ^ J : V L ' " (r ^ r^ 

Of Fasting The Day Of Fitr *jSH\\ jwSl a°J ^ 

And The Day Of Adha '- r ^ - V" \ ' ' 

(Y"t ii*di) 

1721. It was narrated from Abu tf^ .'£> J - _£ jif (Sj>- - WY\ 
Sa'eed that the Messenger of _ ,•."'„,',? --. 

Allah ^ forbade fasting on the j^ 1 ^^^J 1 £* 0* 'i^ 1 ' ^ ^ <*-?"• 
Day of firr and the Day of Adha. j^ ^ ^ J ^ t fcji ■* ^ 



The Chapters Oh Fasting 515 r , W* af ' i^ c ^~ ** '■hIw' 

.Ai tllUlJLi> <i-jJ-=- <y ^i * /AW:?- tjjj^oJl ^jj pj^ *jj?J 

1722. It was narrated that Abu £&- : J4^ <^J <* ^ ^ - WYY 

'Ubaid said: "I was present for -,.r J* \ . - » ■«,, - ?.,°> 

'E«* with 'Umar bin Khattab. He ^ ^ ^ & '^' ^ '^ 

started with the prayer before the Ula . ^UaiJl ^J jii iJl l^Jl 0I4J. 

sermon, and said: "The Messenger - ' * ^< ■<; -,;■ -,/., 

of Allah m febade fasting on ^ ^ ^ : ^ U J^ 1 <> ^H 

these two days, the Day of Fitr J^\ »£ i^j3l ^ii f t^f <>*■ ^ H 

and the Day of Acffia. As for the \,.' t ,'..' i ^ . * 

Day of Fitr, it is the day when r*M fj? 'j^ 1 f>- ^ -d*^^ (\Jhj 

you break your fast, and on the ^ ^ 5^ v^V, '-; .I&IL*'^. 

Day of Adha you eat the meat of , ', , 

your sacrifices.' " (Sahih) ■ ^$~^ ^i 

Comments: 

a. The sermon of 'Eid is delivered after the 'Eid prayer. 

b. The contents of the 'Eid sermon should be about the Issues of 'Eid. 

c. Fasting on the days of both the'Eid is prohibited. 

d. As sacrificing an animal is an execution of Allah's command, likewise 
eating at least some meat of the sacrificial animal is also a demonstration of 
one's gratefulness for Allah's favor. 

Chapter 37. Fasting On A *% A~? J* : y & ~ W ^^>\) 



Friday 

1723. It was narrated that Abu 
Hurairah said: "The Messenger of 
Allah gjlg forbade fasting on a 
Friday unless it (is joined to) the 
day before or the day after." 
(Sahih) 



(TV «*dl) 5i*iJI 





. !U» '. f J. >- 
-^CC" L^J iX J^. 


jif t&U- - WYr 


if 








J 


h* '<^U> 


^i ^ <.jl^H\ 


r>: ( 


*J^> 


6* fi *>' 








^y> \W&'.v- trJj . . . ot*j>J! ajj ^j-^ *-jU t fl^^aJl t^jU^Jl ^j^l '^i^ 1 ^ 



The Chapters On Easting 516 pWaJJ ^ *l»- W «->*^' 

Comments: 

a. Friday is a weekly 'Lid of Muslims. Therefore fasting on Friday only, from 
the aspect of its being 'Eid, resembles fasting the day of 'EM. 

b. Fasting on Thursday is recommended by the Sunnah as follows in Hadith 
1739 and 1740. Friday's fast combining with that of Thursday or Saturday 
becomes permissible too. 

1724. It was narrated that i^ai- \j\li D »li* t^!U- - Wti 
Muhammad bin 'Abbad bin Ja'far * . ' , , , 
said: "While I was circum- j^t if. ■**=*>> ** if "4-^- & lJLju- 
ambulating the House, I asked J&. ' & • &£ tx acS v *l 
Jabir bin 'Abdullah: 'Did the \ ,,-,■"' - ' /" - 
Prophet m forbid fasting on a <-s_>tl Ulj i^iil .l£ ^ JjU- dJu. : Jl* 
Friday?' He said: 'Yes, by the r . - 4( k , «,, -:f »a. 
Lord of this House.'" (Sakih) P ^ .^ , ^ ' / 

Comments: ,( - ' l 

a. Talcing an oath by the Name of Allah's creatures is prohibited. But there is 
no harm if the mention of Allah's Name is attributed to that thing, for 
example: instead of swearing by fee Ka'bah, one should swear by the Lord 
of Ka'bah. 

b. Taking an oath for emphasising something is allowed, but frequently taking 
an oath without a need is not a good habit, and taking a false oath is a 
major sin. 

1725. It was narrated that tf$ >^ - i^, g^ _ wyo 
'Abdullah bin Mas'ud said: "I *' '*^ , /' „ 

rarely saw the Messenger of. Allah If <-~-~f& U& "jQ-i &J*- :SjlS jJ 
M not fasting on a Friday." > „f, " f; -...; ,.* . 4 . .„ „ , » 
(Hasan) ^' J ^ ■ ^ *J~- o* ,«' 4^ ^ 'jj 

Comments: 

This Hadith is not contradictory to the previous Ahddith, because if the 
Messenger of Allah^ fasted on Friday, he would have definitely observed 
fast on Thursday or Saturday. 



The Chapters On Easting 517 pW** 1 ' ^ *^ ** ShI*^ 

Chapter 38. What Was ^ i ^ U ^ _ (rA ^ f) 

Narrated Concerning Fasting ' I " - ' * ^ ' 

On A Saturday (?A «*^D <44^> fjtt 

1726. It was narrated from ^ :£< J -J & A Csit - WY1 

'Abdullah bin Busr that the '" -- ^ - " 



? .» > < 



Messenger of Allah j§| said: "Do ^ 'JjJj Cf. ->°y d* 'u-'Ji ert <_s~"rf 

not fast on Saturdays apart from -.' ,> . 4| ., . „ '■!-;•' ° m' 

days when you are obliged to -i ■ v- ' " ^ V- 

fast. If anyone of you cannot find cull!) JjJ I^j4s3 M» :$|§ 4i\ o.j^j Jli 

anything other than grape stalks .*>,*. - ■£ "i' * £*T- '* "•% i- • mi 

or the bark of a tree, let him suck T ^ 1 *?• f Q " r*** ^'/ al ^ »i 

on it." (Hasan) . «1^B cS^i £ W- }f t *_j* i^p "¥} 
Another chain from 'Abdullah 

bin Busr,. from his sister who said: o>. oL^-. uj-a?- : 0.1*™^ ^ j^~ Ujj=- 

"The Messenger of Allah jgg said," ..,-;., -. , . .i - ^ 

and he mentioned similarly. - ' ,'" -,-,•- i ~ 

.o_j^tj jSJi9 . «jif Jill J_J~"J Jb .CUlls 

i»j^ o— -Ji fjj ^jrf^isj j! l _ s 4^i1 i-jij laLs^JI ujIj jjI ^^p 1 ? tj^-j*- wtl>J[-j .'.^yssj 

.ijh^Ji (ioiU-Vl ^i ^JlJt *L*i31 osjjb 'jjSLJI ^jIj i^JUij ittofy :^5UJIj 

Comments: 

This also proves the prohibition of fasting on Saturday alone; when 
observing obligatory fasts, this day comes too, but it is not the same as 
fasting of Saturday only. 

Chapter 39. Fasting The Vjj ^ ^ _ (r <\ ^^9 

(First) Ten Days (Of Dhul- - I " ' * " l 

Hijjah) <™ <^& 

1727. It was narrated from Ibn JA Sli ;aXm ^J jji^ £&>- - WTV 

'Abbas that the Messenger of <■ , ,, " "\j, - '~ ■■•> 

Allah sp said: "There are no days '<^ ^ <J* 'u^^ ! J* '^^ 

during which righteous deeds are : J^ ££ ^J) v£ tj ^_ ^° a^ ^ 

more beloved to Allah than these *,_<>* ^ ' '„ !,^ .' > , - - 

days," meaning the (first) ten J*^ 1 4 f^ ! <>? U : ^ ^ ( J J^J ^ U 

days of Dhul-Hijjah. They said: ,A, J; ^ t ^ Jj ^f ^ ^gjj 

"O Messenger of Allah! Not even \ " ' ', y ".'. 

jihad in the cause of Allah?" He Vj Ul J^3 i: : I^J-li .^1 y^i 

said: "Mot even JMd in the cause . .^j, '^„ . j^ ^ ^ ^ 

of Allah, unless a man goes out ^ ; ' -" - '- 



The Chapters On Fasting 518 f»*-«N <j^ *^' u M 1 ^ 

with himself and his wealth and . ~ -, "' V- mi 

does not bring anything back." r* » J ***i Z/~ ^ % -^ <&" 

{Sahih) . s S( ^L <ii)i ^ ^ 

Comments: 

a. The best days after the sacred month of Ramadan are the first ten days of 
Dhul-Hijjah. 

b. Fasting for the first nine days of Dhul-Hijjah is from the best among the 
voluntary fasting; and fasting on the ninth of Dhul-Hijjah is the best among 
these nine days. 

c. Jihad is a better form of worship than other good deeds. 

1728. It was narrated from Abu ££U. : ;1j. ^ £i ^ ^ l£U- - WYA 

Hurairah that the Messenger of '"'.'"'* 

Allah g| said: "There are no days If- '(*4* Cy. ^^ 0* 'J-f G il >y^» 

in this world during which -'"i f •; "--Mi ° i - °; : si^ 

worship is more beloved to Allah, " M - ; „ ' " ' ' "' 

Glorious is He, than the {first) ten £&l ^t\ & Xk» :^ Ji! J^ij Jli : Jli 

days (of Dhul-Hijjah). Fasting one £ -^ • f j:^ ^ j, ^ ^ .$ 

ol these days is equivalent to ' * " ' ""* s * __ I " 

fasting for a year, and one night J-J^ l*j* pji fl~*> l>15 -^JiJl ftH j* 

of them is equal to Lailatul-Qadr." ' "\ r r fV ■<-' 

(Da'tf) • M 211 «rt fe *Mj '^ f l^f 



1729. It was narrated from J>} &jJ- :^JJ\ & iii £j*- - WY* 
Aswad that 'Aishah said: "I never 
saw the Messenger of Allah gg| 






fasting the (first) ten days (of JjAj ^u I* :JLJU i-tslt ^p ty^iVl 
Dhul-Hijjah)." (S*Mk) .ii^lfl**^ 

Comments: 

Perhaps the Mother of the Believers, may Allah be pleased with her, did not 
have information that the Prophet ij observed fast on these days; however 
the Mother of the Believers herself observed fast on the Day of 'Arafah. Her 
fasting on the Day of 'Arafah showed that later, she learned the significance 
of this fast from other male or female Companions. 



The Chapters On Fasting 519 f*-*^' ^ ***?■ ** SH 1 ^ 



Chapter 40. Fasting The Day Si^p »}j *t^> Zj\j - (I • *j«JI) 

1730. It was narrated from Abu jLU L r tl! :sx£ ^ i^-f £&- - \W* 
Qatadah that the Messenger of ., . , , ,„ *■■ s. .<*, „■: , . 
Allah ^ said: "Fasting on the *f V^ <* J ^^ '^ <*' 
Day of 'Arafah, I hope from Allah, ;Jll eSl5> ^1 ^p 'ie^ 1 4^ if ^' 
expiates for the sins of the year * ,-,, "' , "' 4 > /, - ; 
before and the year after." Jl '^ f>- fW B : Si #>■' 4>-J JU 

. W^V:»- iajjj [«-9^itf] ;«jy>iJ 

Comments: 

The forgiveness of sins in these Ahadith generally means the forgiveness of 
minor sins; and due to the sincere intention, perhaps the major sins are 
forgiven too. Also the date of 'Arafah (the 9th of Dhul-Hijjah) depends upon 
the sighting of new crescent. 

1731. It was narrated that ^ : J& Cf f 1 ^ &I^ - 1VTI 
Qatadah bin Nu'man said: "I ^ ^ • ^, ^ t ^ >■ — 
heard the Messenger of Allah H ' " f' 5 ., , . J 
say: 'Whoever fasts the Day of a^ ^ If ^^ 4* U a^^ hf 
'Arafah, his sins of the previous * . , . ',.; .,...*„ . i^ . - ' D , • n 
and following year will be ' ' -' 

forgiven.'" (Da'if) <.%'£ fe }\io ^ : Jj£ 5§| 4i\ J_^j 

. BoJLaj <Um»^ <Ulol 4m# 4j Jt& 

hi (.LLa i±-,jt- j* A:?- t (o/\^:j-S3l) ^IjiJl ^-j^t LjL**s> «ili-l] '-gij>" 



1732. It was narrated that j iiXi J\ & & y} l31>- - WVY 

jSj^- :^Sj b'j^ :Vl» .4***. <y ^ 



'Ikrimah said: "I entered upon _;*,. . *^ ^a^ . ^^ 

Abu Hurarrah in his house and "° 



asked him about fasting the Day t^^l ^a^ ^-J^ 1 : Jrf* i? 4"*J^ 

of 'Arafah at 'Arafat. Abu * , , , " t -", ?-, *-,-:-, > . , 

Hurairah said: 'The Messenger of J '°S-J* y? J* ^> :dU ^f^ & 

Allah 1§ forbade fasting the Day ^^UyL Sj£ ^ ^ ^ ^td t*^ 

of 'Arfl^fi at 'Arafat.'" (Hasan) ' ' " - - 



iii 



The Chapters On Fasting 520 fU^ 11 «3 : *\s>> U tjljjl 



Comments: ^ 

The Messenger of Allah g| did not fast on. the Day of 'Arafah at the Farewell 
Hajj. (Sahih Bukhari: 1988] 

Chagter 41. Fasting The Day f Ji fW 4^ " (n f^ 

Of 'Ashura' ' \ t ^ ^d ji^U 

1733. It was narrated that GjlJ- i^uLi ^l r ^>_ JZ y~\ bijJ- - WYT 

'Aishah said: "The Messenger of „ „ * „ ' , ?*.-.,.>, 

Allah § used to fast 'Ashura', and y* V' ^ ^ ^ '° JJ <* ^ 

he ordered (others) to fast it too." olS :cJt* liJlp 5* '°J^- i* 'i^*^ 1 
(Safeife) 






Comments: " > I " Li ^ J ^^ f-* f U ^ ^ 
'Ashura' means the 10th of Muharram. 

1734. It was narrated that Ibn £^ ■ ^ J >• V^ s&±- _ wri 

'Abbas said: "The Prophet « - " ^ 

came to Al-Madinah, and he 6* ^c*-" a* "r'Ji' a* '^V^ 1 ^ "J^ 

found the Jews observing a fast. ^ ( *, ? j ^ & ., - ^ 

He said: 'What is this?' They said: " J\ ^ ". f / , ^T 

"This is the day when Allah saved U» :JUs . ULi S_4?l j^-Ji . &.0 

Musa and drowned Pharaoh, so , , . „. , ;f ,., ,-:i . '; B ,-.\ 

Musa fasted this day in gratitude. '- 5 ^ J " ' J -^ 

The Messenger of Allah ^p said:. . I^Li ^>» iiuJ '6j*^ fej O^U 
'We have more right to Musa 



than you do.' So he. fasted (that ^->H & &* 1 : ^ ^ J ^ Jly 
day) and enjoined (others) to fast. .^11^ 'S]j tiSLii «lil, 

it also.'" (Safe*) """' r ' 



The Chapters On Fasting 521 (»UoU ^ £\a>~ la ujt\$ti 



Comments: 

a. 'We have more right to Musa than you' means of the pleasure that Musa 

SSil had because of the destruction of Pharaoh, we also share this pleasure. 

b. Performing worship to express gratitude to Allah was also legal in the 
previous nations; prostration of gratefulness, offering prayer for 
gratefulness, fasting for gratefulness and giving in charity, are legal in our 
Shari'ah too. 

1735. It was narrated from i£U : Ci J\ ^ J^ J\ t&U- - wr« 
Muhammad bin Saifi that the _ 4 *' / ,> >, 
Messenger of Allah g| said to us '£?**""■ o* <-&« a> - h* 'Jr^ 3 oi J ^ w 
on the Day of 'Ashura': "Has ^ J ,/tf ft . ft *J . ^^ ., 
anyone among you eaten' today?" " _ - " t ' ' 
We said: "Some of us have eaten t**k -L>-1 *i2^* :*ljj-iU ijd (*|| 
and some of us have not." He « -; , »t ° ' i a ' - f .< .,?* e -,-;, 
said: "Complete the rest of your T^ H <J* ^ (^ ^ : ^ « V 1 
day (i.e., do not eat for the rest of l*i> ^ y> ■■*&*& &> \J*&* :Jli 
the day), whoever has eaten and t > * i, ■ f •{? ■ -! - .? »- 
whoever has not eaten. And send 0"^' > ! <4 'A-J 1 * -f^i p- 1 C^-J 
word to the people of the suburbs ^/^ Jil jX J\i iL#£ &£ ijJi 
to complete the rest of their day." ' * "* . ~ 
He was referring to the people of ■ i-J^' uj*" 
the suburbs around Al-Madinah. 
(Sahih) 

"^ (j^" •— i^ t>" fAA/£:-U^lj iTT"Y\:j- i4jjj IJi tj^i J^ 1 oU»j ^ jiL-Jl 

Comments: 

Fasting for Ashura' (the 10th of Muharram) is desirable. However according 
to other Ahadith fasting on the 10th of Muharram alone is not allowed; one 
should fast the 9th or 11th of Muharram along with the 10th. 

1736. It was narrated from Ibn <.^j l51i :.alii ^ ^ t£U- - VWn 
'Abbas that the Messenger of „ , s , . -■■ ,"..£. 
Allah m said: "If I live until next ^ V • ?• ^ U V "?*' ^ ^ l £* 

year, I will fast the ninth day (of ^1 ^ ^ti- $ J$ tJ ^i ^ A\ xi I 

Muharram) too." {Sahih) '/ ','''' , :"..',',' ~ i 

.... ... ' ,- .st °..'I» ■*£ Ai . I.'.' ,11; -.11: .1'; i 



Abu 'AH said: "It was reported 



S. j»" 'M & Jj^j ^ :J1* a"& 



by Ahmad bin Yunus from Ibn . *!*.&! »}Jl /vj-£sV LIS Jl 

Abu Dhi'b. He added in it: C^ C - ,> » 



The Chapters On Fasting 522 f»U-aM ^ *Us» U t-jljj! 

'Fearing that he may have missed „ > , ,. >^.t > f t - - 

'Askura'.'" <^ ^- oi ' w ' , o]jJ : &* ^ Jli 

K '■* '.\ -'- K '. ' . ',t «■ f ., 

UJ dLlll jjjj ^L* ^ ^il^Lf ^j* jjtf ^ -uil-Lt ^ :i_jIji_aJI_j (^Lp ^j -tfalj^ ^s- Jli 
jjis^JI *Li ^yij 4/iApT LkJ . LJjJI ^ jii^jJl ^jjjI ^ £l~J| < j^JU SjA^JI i~J!j iLju^JI ^ 

Comments: 

Fasting on the 9th of Muharram means the Prophet jfjg intended to fast on 
the 10th of Muharram along with the 9th, to make distinction from the fast 
of people of the Book, and to have the reward for fasting on the best day 
too. 

1737. It was narrated from f .f,, ^U\ , ■> >° \**> &** ,.„., 
'Abdullah bin Umar that the Day " ' V 

of 'Ashurd' was mentioned in the y^ Ji &\ x# ^ i*|U ^ iiii ^1 

presence of the Messenger of ., \,, ,„, „ ,.', j, -. „ ' >*t 

Allah $. The Messenger of Allah f^ ff '«* -* 1 ^ J ^ '^ **' 

|g said: "That was a day when J*, iS^i; Ljf ^b :§| A I Jj-^j Jl£ 

the people of the Ignorance used ,, ,„ „< ^ , * . ,, . 

to fast. So whoever among you ^J^i &' (***J V*"' i>** •^^? 1 ™ 1 

wants to fast may do so, and .«&di *i.J &j ■ *'-,'»'$ 

whoever does not want to may 
leave it." (Sahih) 

Comments: '**• ° JiPj 

It indicates that this fast is not obligatory; nevertheless it is definitely a 
matter of great reward. 

1738. It was narrated from Abu ill?- UCI :sJj> ^ Ju^-1 &jl>- - Wr*A 
Qatadah that the Messenger of ,,..,., - >. >-,„' .<« , .- Jo 
AUah ^ said: "Fasting the day of & *? & V^ ^ °^ b "^ : ^ ^ 
'Ashura', I hope, will expiate for Jtl ; J li s3lS5 ^1 ^ t^jl^jJl J^ii ^ 
the sins of the previous year." * , > , , > *.,,>' 
(Sahih) Jl ^'jy^ $t f^f» :^ iSil Jj^j 

. SaJl* ^t £«J( jiiS 'J\ Jut ^J^ ^ - ; ,T^-1 

.WIT:?- tpjjj [fltj*«»rf>] : pjjjSu 



The Chapters On Fasting 523 p U-aJl <^ *^ l* «rr»lj^ 

Chapter 42. Fasting On Os^" f i* f ^ 4^ ~ ^ T f*«*Jf> 
Mondays And Thursdays ' (**'-■ -hi ^J w 

1739. It was narrated from ^ -j^- Cy, f^l* ^ - w ™ 
Rabi'ah bin Ghaz that he asked . ■' ±>-' '■' f,i ■ t ^. •%'■" '■' 
'Aishah about the fasting of the ^ \;/' * Jy & '*f^ ^ l ^ >4 
Messenger of Allah jgg. She said; Jli ^1 jViJl ^ ai^j ^ i^tiAi ^ aJU- 
"He used to make sure he fasted ■ i? ■ : ji- «g ; i \ *' r^ • ' : "ti 
on Mondays and Thursdays." " '* ' r y* \-- <-r 
(Sahih) . Lr ~^*}\j (ji'V1 ^\Lf <£*££ 

. \~\ i A : 7- i »JijJ [*y>w»] ■ gij^ 

Comments: 

Being mindful of the fasting in these particular days, means he would fast 
enthusiastically, and he was determined not to leave the fast of these days. 
What was the reason of having been so mindful? It is explained in the 
following Hadith. 

1740. It was narrated from Abu ^ij| xi- '^ ^0\ l£U - W*< 
Hurairah that the Prophet jg used ' -. ,, \t*. --* ■-■ ; * ■ 
to fast on Mondays and & '^*- Cfi ^^^ bJ ^ '-i§^ 
Thursdays. It was said: "O t JU J ^ ^ ^ cUli, ^ j4AJ 
Messenger of Allah, why do you ,V' " ; 4 ' ",'/, r i .', ' f 
fast on Mondays and ^ M i^ 1 ^ V-> o^ C^ '&' 5* 
Thursdays?" He said: "On j ■*' £ ''Lai '_*Ul4 -"^l £ J ' 
Mondays and Thursdays Allah ^ ' ,. '^jf^ ;T "< 
forgives every Muslim except two :JUs ? l 3~_«iJlj jS^I f_ji ^ !Jil 
who have forsaken one another. ,„ , jo, j>.:^ , ; ?,' <«/ ( -.- ?,. 
He says: 'Leave these two until ^ *' ^ ^^ h ^ ^ °> 
they reconcile.' " (Hasan) U^i : JjSj . jj^-1^ 1 *^i - (4~° J^ 

<^j"![l j»jj j.jrf ^ *U-U ^t tp^ajl t^jl^l <t>-y-f [,>->■ e*t-»1] '-gi/v 
^yC :JU g| A! Jj^j j! :JiiL *> iiU^iJl ^lc ^ ^Jj- jy ViV:^ <. u ~»±J\j 

i^jJuJl ^1 i^jj^jjJI as^-c^jj iV^k* <y ^It ^1 j* VYS/X :-U»-I ^tj^i 's-ij* 



The Chapters On Fasting 524 j»U«aJI ^ jjL>- U <_. iljji 

Comments: 

a. Voluntary fasting on Monday and Thursday should be observed. 

b. Fasting is a great good deed whose blessing gives more hope for 
forgiveness. 

c. Muslims being angry with each other without a reason is a big sin. 

d. Showing anger due to a religious reason, and for the admonishment of 
one's family does not come under the warning mentioned in the Hadith. 



Chapter 43. Fasting During .*£jj i*f f ^ it - (IT ,^*J!) 



The Sacred Months 



££U :tli J\ ^ Ji jJI t&U- - WtA 



1741. It was narrated from Abu 
Mujibah Al-Bahil that his father 
or, his paternal uncle, said: "I Ji ^ t^JjiJl ^ eSl^li ^ '<^£? 



came to the Prophet ip and said: 
'O Prophet of Allah, I am the man 



j\ jjl ^ i ( * E Utpl iC^* ^1 ^ t l^jLSJl 



who came to you last year/ He <^ £ :i £jg || ^j| ^f : jj ^ ^ 

said: 'Why do I see your body so "' i( , f J' t ;j , , t 

thin, (and weak)?' He said: 'O -^ ] f^ - ^ ^ { Ul '^ 

Messenger of Allah! I do. not eat c . .ffi ,f^ ^j^. ^\ j^ . jtf 

during the day; I only eat at "„__, ',,'.,-" 

night.' He said: 'Who commanded "^ ^ • jfcr>\ '-"^ ^~^' ^ '^' Jj^j 

you to punish yourself?' I said: 'O Jfe .{ W „, .^ _^ L ^ 

Messenger of Allah! I am strong ' - - ? 

enough.' He said: 'Fast the month -c?5*' ;_yj !<&! <J_>Aj *? :cJi' «?<iJL-4J 
of patience'- 1 -' and one day after f •* ,,.„ * „, „ s „„' „ , 

it/ I said: 'I am strong enough (to : ^ loa "* ^ ***" *~ f** ; J ^ 

do more).' He said: 'Fast the ^^ ^£)| ^i j^,d : Jli ,^'p, J\ 

month of patience and two days ',,'..', - -- «r » * <" ^"J 

after it.' I said: 'I am strong A* p*" :Jy -i$5*' Ji :cJi "^ 

enough (to do more)/ He said: . , *£ { -If ^ ^ tf i%